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PRINCETON  •  NEW  JERSEY 


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The  John  M.    Krebs  donation 

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COMMENTARY 


^  MAY 


THE  BOOK  OF  PSALMS; 

IN    WHICH    THEIR 

LITERAL   AND   HISTORICAL   SENSE, 

AS  THEY  RELATE  TO  KING  DAVID  AND  THE  PEOPLE  OF  ISRAEL, 
IS  ILLUSTRATED ; 

AND 

THEIR  APPLICATION  TO   MESSIAH,  TO  THE  CHURCH,  AND  TO 
INDIVIDUALS  AS   MEMBERS  THEREOF, 


WITH   A   VIEW   TO   RENDER   THE    USE    OF   THE    PSALTER   PLEA8INQ   AND   PROFITABLE 
TO   ALL   ORDERS   AND   DEGREES   OF   CHRISTIANS. 


BY  GEORGE,  LORD  BISHOP  OF  NORWICH. 

AND    PRESIDENT    OF    MAGDALEN    COLLEGE,    OXFORD. 


TO    WHICH    IS    PREFIXED, 

AN    INTRODUCTORY    ESSAY, 

BY  THE 

REV.    EDWARD    IRVING, 

MINISTER   OF   THE    CALEDONIAN   CHURCH,    LONDON. 

AND  A  MEMOIR  OF  THE  LIFE  OF  THE  AUTHOR. 


NEW    YORK: 
ROBERT    CARTER,    58    CANAL    STREET, 
AND  PITTSBURG,  56  MARKET  STREET. 

1845. 


INTRODUCTORY   ESSAY. 


As  in  political  affairs  the  enlightened  Scottish  patriot  and  statesman,  in 
order  to  work  upon  the  people,  asked  for  the  songs  of  a  nation,  rather  than 
its  profound  and  laborious  literature  ;  and,  in  ecclesiastical  affairs,  the  poli- 
tic churchmen  of  Rome  apprehended  more  danger  to  their  craft  and  mys- 
tery, from  Luther's  spiritual  songs,  than  from  all  his  writings  of  contro- 
versial and  popular  theology;  so,  in  spiritual  affairs,  it  is  to  be  believed 
that  no  book  of  the  sacred  canon  seizeth  such  a  hold  upon  the  spiritual 
man,  and  engendereth  in  the  church  so  much  fruitfulness  of  goodness 
and  truth,  of  comfort  and  joy,  as  doth  the  Book  of  Psalms.  We  say  not 
that  the  Psalms  are  so  well  fitted  as  the  pure  light  of  the  Gospel  by  John, 
and  Paul's  Epistles,  which  are  the  refraction  of  that  pure  light  over  the 
fields  of  human  well-being,  to  break  the  iron  bone,  and  bruise  the  mill- 
stone heart  of  the  natural  man  ;  but  that  they  are  the  kindliest  medicine 
for  healing  his  wounds,  and  the  most  proper  food  for  nourishing  the  new 
life  which  comes  from  the  death  and  destruction  of  the  old.  For,  as„the 
songs  and  lyrical  poems  of  a  nation,  which  have  survived  the  changes  of 
time  by  being  enshrined  in  the  hearts  of  a  people,  contain  the  true  form, 
and  finer  essence  of  its  character,  and  convey  the  most  genial  moods  of 
its  spirit,  whether  in  seasons  of  grief  or  joy,  down  to  the  children,  and 
the  children's  children,  perpetuating  the  strongest  vitality  of  choice  spirits, 
awakened  by  soul-moving  events,  and  holding,  as  in  a  vessel,  to  the  lips 
of  posterity,  the  collected  spirit  of  venerable  antiquity:  so  the  Psalms, 
which  are  the  songs  and  odes,  and  lyrical  poems  of  the  people  of  God, 
inspired  not  of  wine,  or  festal  mirth,  of  war,  or  love,  but  spoken  by  holy 
men  as  they  were  moved  by  the  HOLY  GHOST,  contain  the  words  of 
GOD'S  SPIRIT  taught  to  the  souls  of  his  servants,  when  they  were  ex- 
ercised with  the  most  intense  experiences,  whether  of  conviction,  peni- 
tence, and  sorrow :  or  faith,  love,  and  joy  ;  and  are  fit  not  only  to  express 
the  same  most  vital  moods  of  every  renewed  soul,  but  also  powerful  to 
produce  those  broad  awakenings  of  spirit,  to  create  those  overpowering 
emotions,  and  propagate  that  energy  of  spiritual  life  in  which  they  had 
their  birth. 

Be  it  observed,  moreover,  that  these  Songs  of  Zion  express  not  only 
the  most  remarkable  passages  which  have  occurred  in  the  spiritual  ex- 
perience of  the  most  gifted  saints,  but  are  the  record  of  the  most  wonder- 
ful dispensations  of  God's  providence  unto  his  church : — containing 
pathetic  dirges  sung  over  her  deepest  calamities,  jubilees  over  her  mighty 
deliverances,  songs  of  sadness  for  her  captivity,  and  soncrs  of  mirth  for 
her  prosperity,  prophetic  announcement  of  her  increase  to  the  end  of  time, 
and  splendid  anticipations  of  her  ultimate  glory.  Not  indeed  the  exact 
narrative  of  the  events  as  they  happened,  or  are  to  happen,  nor  the  pro- 


IV  INTRODUCTORY    ESSAY. 

saic  improvement  of  the  same  to  the  minds  of  men ;  but  the  poetical  form 
and  monument  of  the  event,  where  it  is  laid  up  and  embalmed  in  honour- 
able-wise, after  it  had  been  incensed  and  perfumed  with  the  spiritual 
odours  of  the  souls  of  inspired  men.  And  if  they  contain  not  the  code 
of  the  divine  law,  as  it  is  written  in  the  Books  of  Moses,  and  more  briefly, 
yet  better  written  in  our  Lord's  Sermon  on  the  mount,  they  celebrate  the 
excellency  and  glory  of  the  Law,  its  light,  life,  wisdom,  contentment,  and 
blessedness,  with  the  joys  of  the  soul  which  keepeth  it,  and  the  miseries 
of  the  soul  which  keepeth  it  not.  And  if  they  contain  not  the  argument 
of  the  simple  doctrines,  and  the  detail  of  the  issues  of  the  gospel,  to  reveal 
which  the  word  of  God  became  flesh,  and  dwelt  among  us  :  yet  now  that 
the  key  is  given,  and  the  door  of  spiritual  life  is  opened,  where  do  we 
find  such  spiritual  treasures  as  in  the  Book  of  Psalms,  wherein  are  re- 
vealed the  depths  of  the  soul's  sinfulness,  the  stoutness  of  her  rebellion 
against  God,  the  horrors  of  spiritual  desertion,  the  agonies  of  contrition, 
the  blessedness  of  pardon,  the  joys  of  restoration,  the  constancy  of  faith, 
and  every  other  variety  of  Christian  experience?  And  if  they  contain 
not  the  narrative  of  Messiah's  birth,  and  life,  and  death;  or  the  labours 
of  his  apostolic  servants,  and  the  strugglings  of  his  infant  church,  as 
these  are  written  in  the  books  of  the  New  Testament;  where,  in  the 
whole  Scriptures,  can  we  find  such  declaration's  of  the  work  of  Christ, 
in  its  humiliation  and  its  glory,  the  spiritual  agonies  of  his  death,  and 
glorious  issues  of  his  resurrection,  the  wrestling  of  his  kingdom  with  the 
powers  of  darkness,  its  triumph  over  the  heathen,  and  the  overthrow  of 
all  its  enemies,  until  the  heads  of  many  lands  shall  have  been  wounded, 
and  the  people  made  willing  in  the  day  of  his  power? 

And  where  are  there  such  outbursting  representations  of  all  the  attri- 
butes of  Jehovah,  before  whom,  when  he  rideth  through  the  heavens,  the 
very  heavens  seem  to  rend  in  twain  to  give  the  vision  of  his  going  forth, 
and  we  seem  to  see  the  haste  of  the  universe  to  do  her  homage,  and  to 
hear  the  quaking  of  nature's  pillars,  the  shaking  of  her  foundations,  and 
the  horrible  outcry  of  her  terror  ?  And  oh !  it  is  sweet  in  the  midst  of 
these  soarings  into  the  third  heavens  of  vision,  to  feel  that  you  are  borne 
upon  the  words  of  a  man,  not  upon  the  wings  of  an  archangel ;  to  hear 
ever  and  anon  the  frail  but  faithful  voice  of  humanity,  making  her  trust 
under  the  shadow  of  His  wings,  and  her  hiding-place  in  the  secret  of  His 
tent ;  and  singing  to  Him  in  faithful  strains,  "  For  as  the  heaven  is  high 
above  the  earth,  so  great  is  his  mercy  to  them  that  fear  him.  As  far  as 
the  east  is  from  the  west,  so  far  hath  he  removed  our  transgressions  from 
us.  Like  as  a  father  pitieth  his  children,  so  the  Lord  pitieth  them  that 
fear  him."  So  that,  as  well  bv  reason  of  the  matter  which  it  contains,  as 
of  the  form  in  which  it  is  expressed,  the  Book  of  Psalms,  take  it  all  in 
all,  may  be  safely  pronounced  one  of  the  divinest  books  in  all  the  Scrip- 
tures;  which  hath  exercised  the  hearts  and  lips  of  all  saints,  and  become 
dear  in  the  sight  of  the  church;  which  is  replenished  with  the  types  of 
all  possible  spiritual  feelings,  and  suggests  the  forms  of  all  God-wrard  emo- 
tions, and  furnishing  the  choice  expressions  of  all  true  worship,  the  utter- 
ances of  all  divine  praise,  the  confession  of  all  spiritual  humility,  with  the 
raptures  of  all  spiritual  joy. 

If  now  we  turn  ourselves  to  consider  the  manner  or  style  of  the  Book, 
and  to  draw  it  into  comparison  with  the  lyrical  productions  of  cultivated 
and  classical  nations,  it  may  well  be  said,  that  as  the  heavens  are  high, 
above  the  earth,  so  are  the  son^s  of  Zion'  high  above  the  noblest  strains 


INTRODUCTORY    ESSAY.  V 

•  rwhich  have  been  sung  in  any  hind.  For,  take  out  of  the  lyrical  poetry  of 
Greece  and  Rome,  the  praises  of  women,  and  of  wine,  the  flatteries  of  men, 

.•and  idle  invocations  of  the  muse  and  lyre,  and  what  have  we  left?  What 
dedication  of  song  and  music  is  there  to  the  noble  and  exalted  powers  of 
the  human  spirit — what  to  the  chaste  and  honourable  relations  of  human 
society — what  to  the  excitement  of  tender  emotions  towards  the  widow 
and  the  fatherless,  the  stranger  and  the  oppressed — what  to  the  awful 
sanctity  of  law  and  government,  and  the  practical  forms  of  justice  and 
equity!  We  know,  that  in  the  more  ancient  time,  when  men  dwelt 
nearer  to  God,  the  lyre  of  Orpheus  was  employed  to  exalt  and  pacify  the 

•  soul ;  that  the  Pythagorean  verse  contains  the  intimations  of  a  deep  theol- 
ogy, a  divine  philosophy  and  a  virtuous  life;  that  the  lyre  of  Tyrtoeus 
was  used  by  the  wisdom  of  Lycurgus,  for  accomplishing  his  great  work 
of  forming  a  peculiar  people,  a  nation  of  brave  and  virtuous  men  ;  but  in 
the  times  which  we  call  classical,  and  with  the  compositions  of  which  we 
embue  our  youth,  we  find  little  purity  of  sentiment,  little  elevation  of  soul, 
no  spiritual  representations  of  God,  nothing  pertaining  to  heavenly  knowl- 
edge or  holy  feeling  :  but,  on  the  other  hand,  impurity  of  life,  low  sensual 
ideas  of  God,  and  the  pollution  of  religion,  so  often  as  they  touch  it.  But 
the  Songs  of  Zion  are  comprehensive  as  the  human  soul,  and  varied  as 
human  life  :  where  no  possible  state  of  natural  feeling  shall  not  find  itself 
tenderly  expressed  and  divinely  treated  with  appropriate  remedies;  where 
no  condition  of  human  life  shall  not  find  its  rebuke  or  consolation:  be- 
cause they  treat  not  life  after  the  fashion  of  an  age  or  people,  but  life  in 

tits  rudiments,  the  life  of  the  soul,  with  the  joys  and  sorrows  to  which  it  is 
amenable,  from  concouise  with  the  outward  necessity  of  the  fallen  world. 
Which  breadth  of  application  they  compass  not  by  the  sacrifice  of  lyrical 
propriety,  or  poetical  method  :  for  if  there  be  poems  strictly  lyrical,  that 
is,  whose  spirit  and  sentiment  move  congenial  with  the  movements  of 

•  music,  and  which,  by  their  very  nature,  call  for  the  accompaniment  of 
•music,  these  Odes  of  a  people  despised  as  illiterate,  are  such.     For  pure 

pathos  and  tenderness  of  heart,  for  sublime  imaginations,  for  touching  pic- 
tures of   natural   scenery,  and    genial    sympathy  with   nature's  various 

'moods  :  for  patriotism,  whether  in  national  weal  or  national  wo,  for  beau- 
tiful imagery,  whether  derived  from  the  relationship  of  human  life,  or  the 
forms  of  the  created  universe,  and  for  the  illustration,  by  their  help,  of 

.spiritual  conditions:  moreover,  for  those  rapid  transitions  in  which  the 
lyrical  muse  delighteth,  her  lightsome  graces  at  one  time,  her  deep  and 
full  inspiration  at  another,  her  exuberance  of  joy  and  her  lowest  falls  of 
grief,  and  for  every  other  form  of  the  natural  soul,  which  is  wont  to  be 

•shadowed  forth  by  this  kind  of  composition,  we  challenge  anything  to  be 
produced  from  the  literature  of  all  ages  and  countries,  worthy  to  be  com- 
pared with  what  we  find  even  in  the  English  version  of  the  Book  of 
Psalms. 

Were  the  distinction  of  spiritual  from  natural  life,  the  dream  of  mystical 
enthusiasts,  and  the  theology  of  the  Jews,  a  cunningly  devised  fable,  like 
the  mythologies  of  Greece  and  Rome,  these  few  Odes  should  be  dearer  to 
the  man  of  true  feeling  and  natural  taste,  than  all  which  have  been 
derived  to  us  from  classical  times,  though  they  could  be  sifted  of  their 
abominations,  and  cleansed  from  the  incrustation  of  impurity  which  defiles 
their  most  exquisite  parts.  But  into  these  questions  of  style  we  enter  no 
further,  our  present  aim  being  higher.     Paulo  mojora  canamus.     Let  us 

•employ  the  few  pages  which  we  have  devoted  to  this  Essay,  on  something 


VI  INTRODUCTORY    ESSAY. 

more  noble  than  questions  of  taste,  and  more  enduring  than  the  gratifica- 
tions of  the  natural  man. 

These  Songs  of  Zion  have  always  been  very  dear  unto  Zion's  children, 
and  the  various  churches  of  the  Christian  faith,  as  by  one  harmonious  and 
universal  consent,  have  adopted  the  Psalms  as  the  outward  form  by  which 
they  shall  express  the  inward  feelings  of  the  Christian  life.  However 
much  the  infinitely  varying  expositors  of  Christian  doctrine  may  differ  in 
the  opinions  and  views  which  they  deduce  from  the  Scripture  at  large,  in 
this  they  are  agreed,  that  the  effusions  of  the  inspired  Psalmist  must  al- 
ways be  the  true  and  expressive  language  of  the  believing  soul.  An 
organ  of  utterance  well  and  rightly  attuned  to  every  aspiration,  and  to 
every  emotion  of  that  soul  which  hath  been  quickened  from  spiritual  death, 
and  made  alive  in  Christ  Jesus  the  Lord. 

The  pious  ARMINIAN,  who  resteth  content  with  the  infant  state  of 
Christ,  and  seeth  no  more  in  the  rich  treasures  of  God's  word  than  a  free 
gift  to  all  men,  shrinking  back  with  a  feeling  of  dismay  from  such  parts 
of  the  sacred  volume  as  favour  a  system  of  doctrine  suited  to  the  manly 
state  of  Christian  life,  can  yet  trust  himself  without  dismay  or  doubt  to 
give  back,  from  his  inmost  spirit,  the  sentiments  and  thoughts  which  he 
finds  embodied  in  the  Book  of  Psalms,  veiled  with  no  obscurity  of  speech, 
and  perplexed  with  no  form  of  controversy.  He  delighteth  to  read  that 
"  the  Lord  is  loving  unto  every  one,  and  that  his  tender  mercy  governs 
all  his  works."  His  spirit  hath  its  liberty  amidst  those  unlimited  declara- 
tions of  the  divine  beneficence,  sung  by  Zion's  King,  when  he  calleth  upon 
all  nature's  children  to  take  part  with  him  in  his  song  of  praise,  and  in 
his  liberality  includeth  the  lower  creatures,  and  the  very  forms  of  inani- 
mate nature  ;  gathering  the  voice  of  ail  the  earth  into  one,  and  joining  it 
in  symphony  with  the  hosannas  of  the  unfallen  and  redeemed  spirits 
whirh  are  around  the  throne  of  God.  And  the  more  enlightened  and 
not  less  pious  CALVINIST,  who  is  not  content  evermore  to  dwell  in  the 
outer  court  of  the  holy  temple,  but  resolveth  for  his  soul's  better  peace  and 
higher  joy,  to  enter  into  the  holy  and  most  holy  place,  which  is  no  longer 
veiled  and  forbidden,  finds  in  this  Book  of  Psalms,  a  full  declaration  of 
the  deepest  secrets  of  his  faith,  expression  for  his  inmost  knowledge  of  the 
truth,  and  forms  for  his  most  profound  feelings  upon  the  peculiar,  and 
appropriate,  and  never-failing  love  of  a  covenant  God  towards  his  own 
peculiar  people  ;  and  in  concert  with  David,  the  father  of  a  spiritual  seed, 
he  doth  celebrate  the  praises  of  that  God,  who  freely  and  for  his  own 
sake  hath  loved  his  people  with  an  everlasting  love  ;  "visiting  their  trans- 
gressions with  a  rod,  and  their  iniquities  with  stripes,  but  not  suffering 
his  loving-kindness  to  fail,  or  his  goodness  to  depart  for  evermore."  And 
from  whatever  point  between  these  two  extremes  of  spiritual  life  (the 
former  the  infancy,  the  latter  the  mature  and  perfect  manhood)  any  church, 
hath  contemplated  the  scheme  of  its  doctrine — by  whatever  name  they 
have  thought  good  to  designate  themselves,  and  however  bitterly  opposed 
to  one  another  in  church  government,  observance  of  rites,  or  administra- 
tion of  sacraments,  you  still  find  them  with  one  voice  consenting  to  employ 
those  inspired  songs,  as  well  fitted  to  express  the  emotions  of  their  spirits, 
when  stirred  up  to  devout  and  holy  aspirations  of  prayer  and  praise. 
The  reason  why  the  Psalms  have  found  such  constant  favour  in  the  sight 
of  the  Christian  church,  and  come  to  constitute  a  chief  portion  of  every 
missal  and  liturgy,  and  form  of  worship,  public  or  private,  while  forms 
of  doctrine  and  discourse  have  undergone  such  manifold  changes,  in 


INTRODUCTORY    ESSAY.  Vll 

order  to  represent  the  changing  spirit  of  the  age,  and  the  diverse  condi- 
tions of  the  human  mind,  is  to  be  found  in  this — that  they  address  them- 
selves to  the  simple  instinctive  feelings  of  the  renewed  soul,  which  are  its 
most  constant  and  permanent  part,  whereas,  the  forms  of  doctrine  and 
discourse  address  themselves  to  the  spiritual  understanding,  which  dif- 
fers in  ages  and  countries  according  to  the  degree  of  spiritual  illumina- 
tion, and  the  energy  of  spiritual  life.  For  as  those  instincts  of  our  nature, 
which  put  themselves  forth  in  infancy  and  early  life,  towards  our  parents, 
and  our  kindred,  and  our  friends,  and  derive  thence  the  nourishment  upon 
which  they  live,  are  far  more  constant,  than  those  opinions  which  we 
afterwards  form  concerning  society,  civil  polity,  and  the  world  in  general; 
and,  as  those  impressions  of  place,  and  scene,  and  incident,  which  come 
in  upon  us  in  our  early  years,  are  not  only  more  constant  in  their  endu- 
rance, but  more  uniform  in  their  effect  upon  the  various  minds  which  are 
submitted  to  them,  than  any  which  are  afterwards  made  by  objects  better 
fitted  to  affect  us  both  permanently  and  powerfully — so  we  reckon  that 
there  is  an  infancy  of  the  spiritual  man,  which,  with  all  its  instincts, 
wanders  abroad  over  the  word  of  God,  to  receive  the  impressions  thereof, 
and  grow  upon  their  wholesome  variety,  into  a  maturity  of  spiritual  reason, 
when  it  becomes  desirous  to  combine  and  arrange  into  conceptions,  and 
systems  of  conceptions,  the  manifoldness  and  variety  of  those  simple  im- 
pressions which  it  hath  obtained.  During  those  days  of  its  spiritual 
infancy,  the  soul  rejoiceth  as  a  little  child  at  the  breast  of  its  mother ; 
feeds  upon  the  word  of  God  with  a  constant  relish  ;  delights  in  the  views 
and  prospects  which  open  upon  every  side,  and  glories  in  its  heavenly 
birth-right  and  royal  kindred  ;  and  considereth  with  wonder  the  kingdom 
of  which  it  is  become  a  denizen,  its  origin,  its  miraculous  progress  and 
everlasting  glory:  and  as  the  infant  life  opens  itself  to  the  sun  of  right- 
eousness, it  delights  in  its  activity,  and  exhales  on  all  around  the  odour 
of  its  breathing  joy. 

To  this  season  of  the  spiritual  mind,  the  Psalms  come  most  opportunely 
as  its  natural  food.  We  say  not  that  they  quicken  the  life,  to  which  no- 
thing is  so  appropriate  as  the  words  of  our  Lord  recorded  in  the  Gospels, 
but  being  quickened,  they  nourish  up  the  life  to  manhood,  and  when  its 
manly  age  is  come,  prepare  it  for  the  strong  meat  which  is  to  be  found  in 
the  writings  of  the  prophets  and  the  apostles.  But  ever  afterwards  the 
souls  of  believers  recur  to  these  Psalms  as  the  home  of  their  childhood, 
where  they  came  to  know  the  loving-kindness  of  their  heavenly  Father, 
the  fatness  of  his  house,  and  the  full  river  of  his  goodness,  his  pastoral 
carefulness,  his  sure  defence,  and  his  eye  slumbereth  not,  nor  sleepeth, 
with  every  other  simple  representation  of  divine  things,  to  the  simple  af- 
fections of  the  renewed  soul.  Therefore  are  these  Psalms  to  the  Chris- 
tian, what  the  love  of  parents  and  the  sweet  affections  of  home,  and  the 
clinging  memory  of  infant  scenes,  and  the  generous  love  of  country,  are 
to  men  of  every  rank  and  order,  and  employment ;  of  every  kindred,  and 
tongue,  and  nation.  This  principle,  which  binds  these  Psalms  with  cords 
of  love  to  the  renewed  soul,  and  the  right  use  and  application  of  them  to 
the  bringing  up  of  spiritual  children,  will  be  more  clearly  manifested,  if, 
from  the  varieties  of  Christian  experience,  we  select  those  great  leading 
featuresT  which  are  common  to  all,  and  show  how  fitly  they  are  expressed 
in  the  Book  of  Psalms,  with  how  much  beauty  and  tenderness  of  feeling, 
with  how  much  richness  of  allusion  to  the  ancient  history  of  the  church, 
and  with  whatever  other  accompaniments  which  can  make  them  sweet  to 

B 


Vlll  INTRODUCTORY    ESSAY. 

the  present  perusal  of  the  soul,  easy  and  delightful  to  it  in  its  recollective 
and  reflective  mood.  Thereby  we  shall  give,  as  it  were,  a  fit  spiritual  in- 
troduction to  the  excellent  Commentary  of  the  good  Bishop  Horne, 
whose  book  is  full  of  the  particulars  of  such  spiritual  application. 

Without  dispute  or  controversy  upon  minor  points  of  difference,  the  church 
of  the  first-born  whose  names  are  written  in  heaven,  meet  upon  the  com- 
mon ground  of  a  fallen  nature.  Once  they  had  supposed  themselves  up- 
right before  God,  strong  in  natural  integrity,  possessing  an  undoubted 
claim  to  the  final  approbation  of  a  righteous  judge.  But  it  was  in  the 
days  of  their  ignorance  that  they  thus  conceived  of  their  own  worth  ;  and 
now  that  the  rays  of  divine  light  and  truth  have  penetrated  the  darkness 
in  which  their  souls  were  shrouded,  they  see  an  end  of  that  perfection 
which  was  heretofore  their  boast.  The  breadth  of  the  divine  command- 
ment is  revealed  to  them,  and  being  sorely  pressed  with  an  ever  present 
sense  of  their  defilement,  they  afflict  their  souls  together,  falling  prostrate 
before  the  thrice  Holy  Majesty,  who  is  of  purer  eyes  than  to  behold  ini- 
quity ;  and  confess  with  the  royal  penitent,  "  Behold,  I  was  shapen  in 
iniquity,  and  in  sin  did  my  mother  conceive  me."  Whatever  point  of 
faith  or  doctrine  any  one  of  Zion's  children  may  seem  to  be  deficient  in, 
if  he  be  but  a  babe  of  Christ,  able  to  feed  only  upon  the  nourishment  of 
babes,  and  rejecting  the  food  of  riper  years,  yet  shall  he  have  to  come  to 
the  knowledge  of  the  plagues  of  his  own  heart,  and  he  moved  to  spread 
forth  his  hands  in  supplication  towards  the  temple  of  the  Lord,  and  to 
say,  "  I  acknowledge  my  transgression,  and  my  sin  is  ever  before  me." 
The  universal  Church  afflicteth  her  soul  under  the  abiding  sense  of  the 
loss  of  her  original  beauty,  and  under  a  deep  feeling  of  her  present  misery, 
she  deploreth  her  bondage  to  the  powers  of  darkness  and  the  God  of  this 
world  ;  and  her  children  mingle  their  tears  together  by  the  waters  of  their 
captivity,  and  wail  because  of  the  oppression  of  their  mother,  and  they 
cry  out  of  the  depths  of  their  desolation,  "  Let  the  sighing  of  the  prison- 
ers come  before  thee,  and  according  to  the  greatness  of  thy  power  preserve 
those  that  are  appointed  unto  death."  "  Save  us,  O  Lord,  by  thy  name, 
judge  us  by  thy  strength,  for  strangers  are  risen  up  against  us,  and  op- 
pressors seek  after  our  souls  "  Oh,  how  do  the  true  mourners  with  one 
accord  come  unto  the  Lord  weeping  and  with  supplication,  "  that  their 
captivity  may  be  turned,  and  salvation  brought  them  out  of  Zion  !"  How 
do  they  beseech  the  Lord,  "  giving  him  no  rest  till  he  make  Jacob  to  re- 
joice, and  Israel  to  be  glad  ;  till  he  do  good  in  his  good  pleasure  unto 
Zion,  and  build  up  again  the  walls  of  Jerusalem  !"  And  when  the  Lord 
hath  hearkened  unto  the  voice  of  the  cry  of  his  people,  and  turned  their 
captivity,  delivering  them  from  the  strong  enemy  that  held  them,  bringing 
them  forth  also  into  a  large  place,  and  subduing  under  them  the  foes  that 
were  too  mighty  for  them  ;  how  do  they  with  one  accord  magnify  the 
Lord,  and  extol  his  name  together,  and  with  one  harmonious  voice,  cele- 
brate the  praise  of  him  who,  strong  to  save  them,  hath  trodden  upon  the 
lion  and  the  adder,  the  young  lion  and  the  dragon  hath  trampled  under 
foot.  "Oh  Lord  of  Hosts,  who  is  a  strong  God  like  unto  thee?  Thou 
hast  a  mighty  arm,  strong  is  thy  hand,  and  high  is  thy  right  hand.  Thou 
hast  broken  Rahab  in  pieces,  as  one  that  was  slain.  Justice  and  judg- 
ment are  the  habitation  of  thy  throne,  mercy  and  truth  shall  go  before  thy 
face."  The  true  Israel  of  God,  the  spiritual  worshippers  under  the  gos- 
pel dispensation,  being  rescued  from  this  worse  than  Egyptian  bondage, 
by  the  strong  hand  and  outstretched  arm  of  the  God  of  their  salvation,  com 


INTRODUCTORY    ESSAY.  IX 

memorate  in  many  a  song  sung  in  Zion  of  old,  the  interposition  of  divine 
Jove  and  grace,  and  oft  looking  back  upon  the  raging  sea.  which  was  fain 
to  yield  them  a  safe  passage  ;  they  proceed  onward  in  their  course  through 
the  weary  wilderness,  to  the  abode  of  their  rest,  and  the  promised  city  of 
their  habitation:  and  they  had  hoped  they  were  safe  from  the  power  of 
their  cruel  adversary,  and  that  their  foot  was  safely  planted  upon  their  own 
land.  But  now  they  find,  to  the  travail  of  their  souls,  that  though  they 
be  no  longer  the  willing  slaves  of  Satan,  but  partakers  of  the  glorious  lib- 
erty wherewith  Christ  hath  set  his  people  free,  they  must  use  the  arms  of 
freemen  to  retain  their  newly  acquired  liberty,  march  militant,  and  build 
the  wall  of  their  city  in  troublous  times,  and  abide  unto  the  death  the 
faithful  soldiers  of  the  Captain  of  their  salvation.  "  Each  one  had  said  in 
his  prosperity,  I  shall  never  be  moved,  thou,  Lord,  of  thy  favour  hast 
made  my  mountain  to  stand  strong."  But  ere  long,  each  one  for  himself 
exclaims,  "  Oh,  God,  the  heathen  are  come  into  thine  inheritance,  thy  holy 
temple  have  they  defiled,  and  made  Jerusalem  a  heap  of  stones" — "  Send 
thine  hand  from  above,  rid  me  and  deliver  me  from  the  hand  of  strange 
children,  whose  mouth  speaketh  vanity,  and  their  right  hand  is  a  right 
hand  of  falsehood."  And  oh,  how  do  Zion's  children  cry  out  ever  and 
anon  together,  in  pain  to  be  delivered  from  the  remaining  and  continually 
reviving  power  of  that  sin  which  cleaveth  to  them  with  all  the  f'oice  of 
nature,  and  is  only  kept  in  check  and  brought  under  subjection,  by  the 
more  powerful  operation  of  the  spirit  of  grace  which  dwelleth  in  them  ! 
And  they  continually  cry  out  with  the  king  of  Israel,  "  Create  in  me  a 
clean  heart,  oh  God,  and  renew  a  right  spirit  within  me:  purge  me  with 
hyssop,  and  I  shall  be  clean:  wash  me  and  I  shall  be  whiter  than  snow." 
The  experience  of  the  Lord's  saints  is  ever  one.  As  face  answereth  to 
face  in  a  glass,  so  the  heart  of  man  to  man,  whether  it  be  the  heart  in  its 
unrenewed  or  renewed  state,  its  workings  will  not  be  found  diverse,  but 
-the  same, — moods  of  the  mind  common  to  every  child  of  the  second  as  of 
the  first  Adam.  Whatever  is  written  in  Moses  and  the  Prophets,  and  the 
Psalms,  concerning  the  former  church,  must  be  fulfilled  in  the  experience 
of  every  saint  of  the  present  church;  and  there  is  no  spiritual  song, 
which  they  do  not  appropriate  and  make  their  own.  In  them  it  is  ful- 
filled. For  it  is  but  the  spirit  of  Christ  speaking  at  various  times;  of 
whom  no  word  is  mortal,  but  every  word  immortal  And  it  is  their  con- 
stant work  to  search  out  the  personal  application  of  the  Spirit,  and  appro- 
priate it  to  themselves:  and  through  every  trial  and  stage  of  their  spiritual 
life,  they  say,  with  the  Psalmist,  "  Thy  word  is  a  lamp  unto  my  feet,  and 
a  light  unto  my  path  ;  open  thou  mine  eyes  that  I  may  discern  wondrous 
.things  out  of  thy  law."  Ah,  how  they  meditate  thereon  day  and  night! 
And  truly  can  every  child  of  David's  kingdom  say,  "  Lord,  how  I  love 
thy  law;  it  is  my  meditation  all  the  day  ;  mine  eyes  prevent  the  night- 
watches  that  I  might  meditate  on  thy  word."  And  the  anxious  and  diligent 
travail  of  Zion's  children  in  the  study  of  their  Master's  word,  is  repaid 
by  the  sweet  and  pleasant  contemplations  which  they  are  continually  de- 
riving thence,  for  the  refreshment  and  consolation  of  their  spirit.  And 
the  language  of  their  soul  is  ever,  "  How  sweet  are  thy  words  to  my 
taste,  yea  sweeter  than  honey  to  my  mouth  !  The  law  of  thy  mouth  is 
better  to  me  than  thousands  of  gold  and  silver." 

But  the  saints  of  God  mourn  not  for  themselves  alone,  nor  do  they  re- 
joice only  for  themselves.  Nor  is  it  for  their  own  solitary  rescue  from  the 
jaws  of  the  devouring  lion,  that  they  offer  up  strong  cries  unto  the  Lord ; 


X  INTRODUCTORY    ESSAY. 

nor  for  their  single  salvation,  that  they  sing  the  praises  of  redeeming  love. 
They  are  not  altogether  absorbed  with  the  variety  of  their  own  spiritual 
conflicts,  or  swallowed  up  in  the  sense  of  their  own  manifold  trials  and 
temptations  ;  nor  for  themselves  alone  do  they  study  the  precious  word  of 
God,  or  dig  for  its  hid  treasure  with  the  avarice  of  the  man  who  knoweth 
not  the  riches  of  communicated  wealth.  The  utterances  of  individual 
feeling,  of  whatever  kind,  form  but  a  part,  perhaps  the  lesser  part,  of  the 
spiritual  exercises  of  the  man  of  God.  If  he  fears  with  a  salutary  fear, 
lest  it  be  said  of  him  at  any  time,  "  The  vineyard  of  others  hath  he  kept, 
but  his  own  vineyard  hath  he  not  kept:"  he  hath  yet  a  heart  to  mourn 
with  those  that  mourn,  and  to  rejoice  with  those  that  rejoice.  He  is  a 
member  of  the  mystical  body  of  his  Lord,  whereof  when  any  member 
suffers,  all  the  members  suffer  with  it ;  when  any  member  is  honoured, 
all  the  members  rejoice.  Therefore,  it  is  a  first  instinct  of  the  spiritual 
man,  to  have  a  deep  and  abiding  sympathy,  with  every  brother  of  human 
kind,  upon  whose  renewed  spirit  he  discovers  the  impress  of  his  Master's 
image:  and  he  says,  "All  my  delight  is  in  the  saints  that  are  upon  the 
earth  and  upon  such  as  excel  in  virtue."  Unlike  the  natural  man,  who 
at  his  best  estate  is  built  up  in  selfish  feeling  or  unholy  emulation,  the  man 
of  God  looks,  not  only  at  his  own  things,  but  at  the  things  of  others. 
With  the  love  that  is  peculiar  to  the  true  saint,  he  desires  the  well-being 
of  his  brother,  and  rejoiceth  over  it  even  as  if  it  were  his  own.  How  doth 
he  continually  make  supplication  for  all  saints,  that  their  faith  and  love 
may  abound  unto  the  glory  of  God:  How  earnestly  doth  he  desire  their 
increase  of  grace,  and  that  they  may  be  filled  with  all  the  knowledge  of 
God  !  and  he  ever  prays  for  the  peace  of  Jerusalem,  saying  evermore, 
"  Peace  be  within  thy  walls,  and  prosperity  within  thy  palaces.  For  my 
brethren  and  companions'  sakes,  I  will  now  say,  peace  be  with  thee.  Be- 
cause of  the  house  of  our  God,  I  will  seek  thy  good.  Do  good,  O  Lord, 
unto  those  that  be  good:  and  strengthen  the  upright  in  heart."  In  Zion's 
troubles  his  spirit  is  troubled,  and  he  hangeth  his  harp  upon  the  willows, 
refusing  the  song  of  mirth,  and  preferring  the  cause  of  captive  Zion, 
before  his  own  chief  joy.  And  he  prayeth  on  her  behalf  continually, 
"  The  Lord  hear  thee  in  the  day  of  trouble,  the  name  of  the  God  of  Jacob 
defend  thee.  Send  thee  help  from  the  sanctuary,  and  strengthen  thee  out 
of  Zion.  Remember  all  thy  offerings,  and  accept  all  thy  burnt  sacrifices. 
Grant  thee  according  to  thy  heart,  and  fulfil  all  thy  counsel." 

Now  there  hath  grown  up  in  these  lean  years,  a  miserable  notion,  that 
the  Psalms  are  not  so  appropriate  for  expressing  the  communion  of  the 
Christian  church,  for  the  reason  that  they  contain  allusions  to  places  and 
events  which  are  of  Jewish,  and  not  of  Christian  association.  And  some 
have  gone  so  far  as  to  weed  out  all  those  venerable  associations,  by  intro- 
ducing modern  names  of  places  in  their  stead.  Why  do  they  not  upon 
the  same  principle  weed  out  the  Jewish  allusions  of  the  Four  Gospels  and 
the  Epistles  ?  But  it  is  as  poor  in  taste  and  wrong  in  feeling,  as  it  is 
daring  in  the  thought,  and  bold  in  the  execution.  In  doing  so,  they  con- 
sult for  the  homely  feeling  of  the  natural,  not  of  the  spiritual  man,  because 
the  home  of  the  spiritual  was  in  Jerusalem,  and  Mount  Zion  and  the 
temple  of  God,  with  which  the  soul  connects  her  anticipations,  no  less 
than  her  recollections,  being  taught  that  the  new  Jerusalem  is  to  come 
down  from  heaven  like  a  bride  decked  for  her  bridegroom,  and  that  those 
who  are  sealed  are  to  stand  upon  Mount  Zion  with  the  Lamb  of  God. 
Every  name  in  the  Psalms,  whether  of  person  or  of  place,  hath  a  mystical' 


INTRODUCTORY    ESSAY.  XI 

meaning  given  to  it  in  the  Christian  Scriptures.  Jerusalem  is  not  the 
Jerusalem*5  that  was,  nor  is  Babylon  the  Babylon  that  was;  and  even 
David  hath  lost  his  personality  in  the  everlasting  David.  Judah  and 
Israel  mean  not  now  the  cast-away  root,  but  the  branch  that  hath  been 
grafted  in.  Besides,  we  hold  at  present  only  one  cycle  of  the  revolution 
of  God's  purpose  ;  the  Jews  shall  yet  be  brought  in,  and  Jerusalem  be- 
come glorious,  and  the  dwelling  of  God  be  again  with  men.  Why  then 
should  any  part  of  everlasting  Scripture  be  made  the  property  of  an  age 
or  place,  which  suppose  every  Christian  nation  to  do,  and  where  were 
the  community  of  the  Christian  church!  It  is  heady  innovation  and 
leanness  of  spirit  which  hath  brought  this  to  pass,  for  no  end  that  we  can 
see,  save  to  gratify  a  national  vanity,  and  connect  religion  in  a  strange 
league  with  patriotism  ;  thereby  breaking  the  continuity  of  God's  dis- 
pensation, and  destroying  all  lyrical  propriety.  As  if  you  would  render 
the  Odes  of  Horace  into  English,  with  English  names  of  men  and  places, 
in  order  to  make  them  more  edifying  to  the  English  reader.  But  more 
need  not  be  said  upon  this  blunder  in  piety,  which  will  disappear  when 
the  lean  years  are  over  and  gone.  If  we  take  not  our  forms  for  express- 
ing spiritual  patriotism,  from  those  inspired  songs  through  which,  in  the 
old  time,  the  Church  breathed  the  spirit  of  her  high  privilege  and  separate 
community,  where  shall  we  obtain  them  of  like  unction  and  equal  author- 
ity, in  the  experience  of  times  during  which  no  prophet  hath  arisen  in 
the  holy  city?  For  though  the  Church  hath  been  as  sorely  tried  under 
the  Gentile,  as  under  the  Jewish  dispensation,  it  hath  not  pleased  the  Lord 
to  bestow  upon  any  of  her  priests  or  people,  the  garment  of  inspiration, 
with  which  to  clothe  in  spiritual  songs  the  depths. of  her  sorrow,  or  the 
exultation  of  her  joy.  And  we  are  shut  up  to  the  necessity  either  of 
responding  to  the  voice  of  the  Spirit  in  the  ancient  Tsalmist,  or  to  re-echo 
the  poetical  effusions  of  uninspired  men,— either  to  address  the  living 
God  in  the  language  of  his  own  word,  or  in  the  language  of  some  ver- 
nacular poet,  whose  taste  and  forms  of  thinking,  whose  forms  of  feeling, 
yea,  and  forms  of  opinion,  we  must  make  mediators  between  our  soul 
and  the  ear  of  God, — which  is  a  great  evil  to  be  avoided,  whenever  it 
can  be  avoided.  For  Christians  must  be  forms  of  the  everlasting  and 
common  Spirit,  not  mannerists  of  mortal  and  individual  men. 

But  to  return.  Not  only  do  the  personal  instincts,  and  the  social  in- 
stincts of  the  child  of  God,  find  in  these  Psalms  the  milk  and  honey  of 
their  existence,  a  cradle  and  a  home  where  to  wax  and  grow,  and  a  mul- 
tifarious world  of  imagery  to  awaken  and  entertain  its  various  senses ; 
but  also  those  instincts  of  piety,  and  compassion,  and  longing  charity, 
which  it  hath  towards  the  enemies  of  Christ,  not  indeed  as  his  enemies, 
but  as  the  hopeful  prodigals  of  the  human  family,  which  he  loveth  in 
common  with  the  rest,  and  would,  in  like  manner,  save.  The  true  disci 
pies  of  the  compassionate  and  tender-hearted  Friend  of  sinners,  adopt  the 
language  of  Israel's  King,  when  he  pours  out  his  soul  in  anxious  long- 
ings for  the  salvation  of  the  wicked,  deprecating  their  stout-hearted  rebel- 
lion against  the  King  of  kings,  and  exhorting  to  be  timely  wise,  lest  they 
fail  of  their  final  and  everlasting  rest.  The  new  man  in  Christ  Jesus, 
the  regenerate,  adopted  child  of  the  second  Adam,  who,  under  the  sweet 
and  enlightening  influence  of  many  newly  awakened  feelings,  perceives 
himself  To  be  linked  in  new  and  constraining  bonds  of  sympathy  with 
every  kindred  soul  in  Christ,  is,  nevertheless,  not  so  absorbed  in  the  joy- 
ful consciousness  of  those  newly  formed  relations  into  which  he  hath  been 


Xll  INTRODUCTORY    ESSAY. 

introduced  by  grace,  as  to  forget  that  he  is  still  united  by  many  dear  and1 
tender  ties  to  his  brethren  in  the  flesh.  His  original  descent  from  the 
first  Adam,  he  does  not  cease  to  recollect;  and  the  conviction  that,  in  vir- 
tue of  this  descent,  he  was  by  nature  a  child  of  wrath  even  as  others,  stim- 
ulates his  zeal  in  behalf  of  those  who  appear  to  be  less  highly  favoured 
than  himself,  and  will  not  suffer  his  love  towards  them  to  fail.  If,  to  the 
inexpressible  peace  and  consolation  of  his  soul,  he  finds  himself  to  be 
now  under  the  royal  law  of  liberty,  he  grieveth  to  behold  his  kindred, 
his  friends,  his  neighbours,  the  world  at  large,  still  oppressed  with  the 
yoke  of  bondage,  heedless  of  their  degradation,  and  careless  to  take  up 
their  purchased  redemption.  If  the  law  of  God  be  precious  to  him,  and 
he  discover  in  it  a  beauty,  and  excellence,  and  a  goodness  ever  commend- 
ing it  to  the  love  and  admiration  of  his  enlightened  spirit,  how  doth  he 
weep  and  mourn  on  account  of  those  by  whom  it  is  ignorantly  set  at 
nought  and  utterly  despised  !  He  adopteth  the  language  of  Israel's  king, 
"  Horror  hath  taken  hold  upon  me,  because  of  the  wicked  that  forsake 
thy  law.  Rivers  of  waters  run  down  mine  eyes,  because  they  keep  not 
thy  law.  Thou  shalt  break  them  with  the  rod  of  iron:  Thou  shalt  dash 
them  in  pieces  like  a  potters  vessel.  Beware  now,  therefore,  O  ye  kings; 
be  instructed,  ye  judges  of  the  earth.  Kiss  the  Son,  lest  he  be  angry,  and 
ye  perish  from  the  right  way,  when  his  wrath  is  kindled  but  a  little." 

There  are  many  passages  in  the  Psalms  which  seem  to  breathe  an  op- 
posite spirit  of  hostility  and  revenge  upon  the  personal  enemies  of  the 
Psalmist,  and  to  heap  upon  their  heads  all  the  curses  which  are  written 
in  the  book  of  the  law  of  God.  Concerning  this,  and  many  other  points,, 
it  is  well  stated  in  the  preface  to  this  Commentary,  whereof  we  would  not 
repeat  any  thing,  but  add,  lor  the  further  explication  of  this  matter,  that 
though  the  gospel  law  be  "charity  out  of  a  pure  heart,"  this  charity  doth 
manifest  itself  under  various  forms,  some  pleasant,  but  most  of  them  pain- 
ful to  the  natural  man.  Rebuke  is  a  form  of  charity;  and  censure,  and 
excommunication,  yea,  and  total  abandonment  for  a  while.  Truth  is  al- 
ways a  form  of  charity ;  or,  to  speak  more  properly,  truth  is  the  soul  of 
which  charity  is  but  the  beautiful,  graceful,  and  lovely  member.  Charity, 
therefore,  is  not  to  be  known  by  soft  words,  and  fair  speeches  and  gentle 
actions,  which  are  oftener  the  forms  of  policy  and  courtesy;  but  must  be 
sought  in  the  principle  of  the  heart,  out  of  which  all  our  words,  speeches, 
and  actions  come  forth.  It  is  love  to  God  producing  love  to  all  his  fami- 
ly, by  which  we  are  moved  ;  then  is  it  charity,  be  its  form  commendation 
or  blame,  mildness  or  zeal,  the  soft  and  gentle  moods  of  mercy,  or  the 
stern  inflictions  of  justice,  or  the  hasty  strokes  of  hot  and  fiery  indigna- 
tion:  and  wisdom  must  determine  the  form  which  is  proper  to  the  occa- 
sion. Is  not  God  a  God  of  love?  And  how  diversified  are  the  moods 
of  his  providence  even  to  his  own  beloved  children  !  Christ  brought 
mercy  to  the  earth,  and  in  the  gospel  builded  for  her  an  ark,  in  which 
she  might  swim  over  the  deluge  of  cruelty  which  covereth  the  earth.  Yet 
how  terrible  is  that  gospel  in  its  revelation  to  the  wicked,  how  unsparing 
of  the  world,  how  cruel  to  the  flesh,  how  contemptuous  of  good-natured 
formality,  how  awfully  vindictive  against  hypocrisy  ;  taking  every  one 
of  its  children,  and  swearing  him  upon  the  altar  to  be  an  enemy,  till 
death,  against  the  world,  the  devil  and  the  flesh!  Against  the  various 
forms  then  of  the  devil,  the  world  and  the  flesh,  we  are  sworn,  and,  in  or- 
der to  their  destruction,  must  make  war  with  the  two-edged  sword  which 
proceedeth  out  of  the  mouth  of  the  word  of  God.     Of  these  strong  actings, 


INTRODUCTORY    ESSAY.  X1I1 

of  the  soul  against  the  wickedness  of  the  wicked,  the  Psalmist's  language 
of  cursing  is  but  the  breath.  The  world  is  the  heathen  whom  he  prays 
God  to  break  in  pieces.  And  for  ever  let  the  Christian  exercise  himself 
with  that  warfare,  else  he  shall  never  know  the  fellowship  of  the  Redeem- 
er's sufferings.  It  is  the  capital  principle  of  all  sound  doctrine,  That  the 
world  is  to  be  destroyed.  It  is  the  deep-rooted  source  of  all  heretical  doc- 
trine, That  the  world  is  to  be  mended.  And  to  keep  the  one  in  mind, 
the  other  out  of  mind,  it  is  most  necessary  that  no  mean  portion  of  the 
devotion  of  a  Christian  church  should  be  to  express  the  desires  of  their 
soul  on  his  behalf.  Charity  being  unviolated  ;  yea,  charity  being  edified  ; 
for  until  the  sceptre  of  the  world  is  broken  in  pieces,  charity  can  find  no 
room,  but  is  fain  to  flee  into  the  wilderness.  Out  of  the  same  charity, 
therefore,  ought  the  Christian  to  adopt  these  expressions  of  his  hatred  to 
the  form,  and  fruits  of  wickedness,  that  he  expresseth  his  longing  desire 
that  the  souls  of  the  wicked  should  be  set  free  and  saved. 

Such  is  the  food,  exercise,  and  entertainment  which  the  child  of  God 
receives  in  this  precious  portion  of  his  word,  to  all  those  instincts  of  the 
renewed  spirit  which  regard  self-preservation,  the  communion  of  saints 
and  the  salvation  of  the  world.  But  beyond  these  objects  which  dwell  upon 
the  earth,  he  is  carried  upward  to  hold  communion  with  the  God  and  Fa- 
ther of  his  spirit,  from  whom  he  hath  obtained  a  new  birth,  and  by  whom 
this  new  principle  is  kept  alive  in  its  uncongenial  habitation.  Many  are 
the  conflicts  of  Zion's  children  in  their  way  to  the  heavenly  city,  and  great 
the  travail  of  their  souls,  under  the  variety  and  might  of  which  they  need 
appropriate  encouragement  from  Him  who  is  greater  than  all  their  ene- 
mies, and  in  whom  is  their  trust.  Their  own  individual  salvation,  their 
own  peculiar  trials,  their  own  besetting  enemies,  Zion's  well-being,  and 
the  share  of  all  her  sorrows  till  her  warfare  is  ended;  the  world's  salva- 
tion, in  which  they  must  travail  till  the  number  of  the  elect  is  accomplished, 
and,  as  priests  unto  God,  offer  up  continual  supplication :  how  shall  they 
prosper  in  such  an  arduous  work,  without  constant  communion  and  fellow- 
ship with  the  Father,  and  with  his  Son  Jesus  Christ?  For  which  com- 
munion with  the  Godhead,  these  divine  songs  of  Israel  furnish  the  most 
sublime,  the  most  pathetic,  and  the  most  varied  forms.  Here  the  perfec- 
tions of  Jehovah  are  revealed  to  all  his  saints,  whether  in  his  strength  as 
the  God  of  Hosts,  or  in  his  righteousness,  as  before  whom  the  heavens 
are  not  clean ;  or  in  his  intelligence  as  the  pure  light  in  whom  is  no  dark- 
ness at  all  ;  or  in  his  all  prevading  presence  in  the  highest  heavens,  and 
the  deepest  hell,  and  the  uttermost  parts  of  the  earth,  and  the  dwelling 
place  of  darkness  ;  or  as  the  Father  of  all  life,  and  the  Creator  of  all 
wealth,  and  the  liberal  Provider  for  the  wants  of  every  thing  that  liveth, 
as  the  Glory  of  the  hosts  above,  and  the  Terror  of  the  hosts  beneath  ;  the 
Eternal,  Unchangeable,  without  variableness  or  the  shadow  of  turning  ; 
who  of  old  laid  the  foundations  of  the  earth,  and  the  heavens  are  the  work 
of  his  hands  j  which,  when  they  wax  old,  he  shall  fold  up  as  a  vesture, 
and  cover  them  with  a  new  garment  of  creation,  while  he  remaineth  the 
same  and  his  years  have  no  end.  Oh,  my  soul !  that  thou  couldst  tell 
how  thou  hast  been  enlarged  into  the  liberty  of  divine  thought,  and  borne 
upon  the  wings  of  contemplation  beyond  the  bounds  of  time  and  space, 
wrapt  into  the  mysteries  of  the  divine  life,  and  with  a  strong  heart  and 
serene  countenance,  brought  back  to  fight  and  to  finish  the  warfare,  till  thy 
change  come,  by  the  glorious  representations  of  Jehovah  and  his  acts,  con- 
tained in  the  Book  of  Psalms,  which  truly  are  the  fiery  chariot,  the  vehi- 


XIV  INTRODUCTORY    ESSAY. 

cle  sent  from  God  to  carry  the  saints  into  the  third  heavens,  that  they  may 
breathe  an  imperial  air,  and  return  lightened  of  their  troubles,  and  quick- 
ened in  their  spirit,  to  finish  the  heavy  work  which  God  hath  given  them 
to  do. 

Of  this,  indeed,  no  one  will  doubt,  be  he  spiritual  or  carnal,  that  these 
Psalms  contain  such  representations  of  the  great  and  mighty  God,  as 
mind  of  man  never  conceived,  or  pen  of  man  indited  ;  but  more  mar- 
vellous is  it  still  to  find  in  these  Psalms,  which  looked  afar  off  at  the 
day  of  Christ,  all  the  perfections  and  peculiar  attributes  of  Messiah, 
which  form  to  his  redeemed  people  the  endless  theme  of  praise,  issuing 
from  the  heart,  and  returning  into  the  heart  again,  like  the  waters  which 
the  firmament  draweth  from  the  earth,  and  droppeth  again  upon  the  e,arth 
in  dews  and  refreshing  showers.  These  are  set  forth  in  away  most  noble, 
most  true,  and  most  full  of  feeling.  In  such  a  wonderful  way  is  the  man 
Christ  Jesus  represented  in  these  Psalms,  uttering  his  soul  unto  his  Father, 
unto  his  people,  unto  his  persecutors,  or  unto  his  own  bosom,  that  the  chil- 
dren are  able  to  take  part  in  them,  and  find  to  their  inexpressible  joy  that 
he  is  one  with  them  in  mind,  in  heart,  in  deed  and  in  very  word.  And 
now,  let  us  take  free  scope  to  set  forth  this,  the  most  soul-quieting,  and 
soul-delighting  virtue  of  these  songs  of  Zion :  that  they  contain  the  sym- 
phonies of  Messiah  and  his  children,  of  Immanuei  and  his  people. 

But  first,  like  the  bride  who  loveth  to  look  upon  the  face  of  the  bride- 
groom, and  to  hear  of  all  his  excellence,  that  she  may  with  the  more  glad- 
ness give  herself  into  his  bosom,  and  rejoice  in  his  embrace;  the  church 
doth  well  love  and  much  delight  to  hear  it  said  of  him  by  Jehovah,  "  I 
will  declare  the  decree,  Thou  art  mine  only  Son  ;  this  day  have  I  begot- 
ten thee."  "  Thou  wast  set  up  from  everlasting,  from  the  beginning,  or 
ever  the  earth  was;"  "from  everlasting  to  everlasting  thou  art  God," 
the  same  who  did  appoint  the  foundation  of  the  earth,  establish  the  clouds 
above,  and  strengthen  the  fountains  of  the  deep;  of  old  thou  hast  laid  the 
foundations  of  the  earth,  and  the  heavens  are  the  work  of  thy  hand  " 
And  how  her  glory  rejoiceth  to  hear,  that  for  the  love  of  her  that  he  might 
wash  her  in  his  blood,  and  present  her  without  spot  or  wrinkle  in  the  pres- 
ence of  his  Father,  he  became  a  partaker  of  flesh  and  blood,  and  was 
formed  in  fashion  as  a  man,  yea,  took  upon  him  the  form  of  a  servant; 
that  by  toil,  and  servitude,  and  suffering,  and  death,  he  might  purchase 
her  love.  Making  request  unto  his  Father,  thus — "  Sacrifice  and  offering 
thou  wouldest  not,  but  a  body  hast  thou  prepared  me;  mine  ears  hast  thou 
bored.  Lo,  I  come  to  do  thy  will,  O  God  !"  Remembering  how  he  ful- 
filled all  righteousness  for  her  sake,  and  redeemed  her  from  the  curse,  by 
becoming  a  curse  for  her,  she  thus  sings  her  unbounded  love,  "  And  he 
bowed  the  heavens  and  came  down,  darkness  was  under  his  feet.  He 
made  darkness  his  secret  place,  his  pavilion  round  about  him  was  dark 
waters  and  thick  clouds  of  the  skies.  He  took  me,  he  drew  me  out  of 
many  waters.  He  delivered  me  from  my  strong  enemy,  and  from  them 
which  hated  me." 

And  looking  on  him  whom  she  caused  to  be  pierced,  whose  beauty  was 
wasted  by  death,  and  the  joy  of  his  soul  drunk  up  by  the  fierce  arrows  of 
his  Father,  she  mourns  and  weeps,  and  her  eyes  distil  with  tears,  at  the 
thought  of  those  stripes  by  which  she  was  healed  ;  and  by  the  deepest  of  all 
sympathies,  the  sufferings  of  Messiah  became  the  sufferings  of  the  church, 
and  she  crieth  out,  with  her  suffering  Lord,  u  My  God,  my  God,  why 
hast  thou  forsaken  me !      O  my  God,  I  cry  in  the  day-time,  but  thou 


INTRODUCTORY    ESSAY.  XV 

Nearest  me  not,  and  in  the  night  season,  and  am  not  silent!  I  am  poured 
out  like  water,  all  my  bones  are  out  of  joint.  My  strength  is  dried  up 
like  a  potsherd,  my  tongue  cleaveth  to  my  jaws ;  thou  hast  brought  me 
to  the  dust  of  death." 

But  the  symphonies  which  the  Church  singeth  with  Christ  out  of  this 
book  are  not  all  a  fellowship  of  suffering.     For  not  only  by  the  shedding 
of  his  blood  did  Messiah  make  propitiation  for  her  sins,  and  destroy  her 
writing  of  condemnation,  and  put  a  new  song  in  her  mouth — "  Who  is  he 
■th  tt  condemneth,"  but  also  for  her  hath  he  purchased  the  raiment  oPan 
everlasting  righteousness,  and  the  beauties  of  holiness,  and  the  spirit  of 
a  perfect  obedience,  which,  by  previous  justifying  faith,  she  ciaimeth  as 
her  own,  and  over  which  she  singeth  other  symphonies  of  gladness:     "I 
have  kept  the  ways  of  the  Lord,  and  have  not  wickedly  departed  from  my 
God      For  all  his  judgments  were  before  me,  and  I  did  not  put  away  his 
statutes  from  me.     I   was  upright  before   him,  and  I  kept  myself  from 
mine  iniquity.     Therefore  hath  the  Lord  recompensed  me  according  to 
my  righteous  dealing,  according  to  the  cleanness  of  my  hands  in  his  eye- 
sight."    And  in  the  greatness  of  her  loyal  love,  how  many  a  song  sing- 
eth the  daughter  of  Zion,  touching  the  things  that  belong  unto  the  King, 
when  her  tongue  is  as  the  pen  of  a  ready  writer:   "  Thou  art  fairer  than 
the  children  of  men  ;  grace  is  poured  upon  thy  lips,  therefore  God  hath 
blessed  thee  for  ever,     bless  the  Lord,  O  my  soul,  and  forget  not  all  his 
benefits,  who  redeemeth  thy  life  from  destruction,  and  crowneth  thee  with 
loving  kindness,  and  tender  mercies."     And  with  what  a  brave  pulse  of 
glory  doth  her  heart  exult  toward  the  accomplishment  of  Messiah's  king- 
dom, and  the  fulness  of  his  power;  when  all  Jands  shall  call  upon  his 
name,  and  all  nations  shall  bow  before  him,  and  there  shall  be  given  to 
him  of  Sheba's  gold,  and  his  name  shall  endure  for  ever,  and  last  like  the 
Bun,  and  men  shall  be  blest  in  him,  and  all  nations  shall  call  him  blessed  ! 
Then  his  people  sing  in  high  symphony  with  their  triumphant  King,  and 
all-conquering  Lord,  in  whom  each  one  feeleth  himself  to  be  a  conqueror 
and  a  king,  seated  on  his  throne,  and  sharing  in  his  royal  sovereignty, 
"  Thou  hast  made  me  the  head  of  the  heathen  ;  a  people  whom  I  have 
not  known  shall  serve  me,  as  soon  as  they  hear  of  me  they  shall  obey 
me      The  strangers  shall  submit  themselves  unto  me." 

For  what  are  the  conquests  of  David,  or  the  greater  conquests  of  David's 
everlasting  Son,  over  the  kingdoms  of  the  earth,  but  a  shadow  of  that  in- 
ward conquest  which  Christ  worketh  over  his  enemies  within  our  soul, 
which  is  more  valuable  than  the  earth,  and  to  conquer  which  is  a  higher 
achievement  than  to  subdue  the  kingdoms  of  the  earth!  The  history  of 
the  Church  is  such  a  shadow  of  soul-history,  as  creation  is  of  the  omnip- 
otent Spirit  that  made  it.  The  soul  is  a  thin?  for  the  Son  of  God  to  con- 
quer, the  world  is  for  Caesar,  or  the  son  of  Philip.  The  soul,  the  bound- 
less world  of  the  soul  to  recover,  to  reconcile  its  warring  powers,  to 
breathe  the  life  of  God  over  its  chaotic  wastes — this  is  a  work  whereof  all 
outward  works  are  only  fit  to  be  the  emblems;  a  work,  in  the  execution 
of  which  every  spiritual  man  feels  the  going  forth  of  his  Saviour  con- 
quering and  to  co.iquer.  And  he  hath  every  outward  action  of  holy  writ 
realized  inwardly,  every  groan  of  the  conquered,  every  struggle  of  the 
conqueror,  his  toil,  his  sweat,  his  wounds,  his  death,  his  resurrection,  his 
•second  going  forth  in  the  plenitude  of  the  Spirit,  his  unconquered  resolu- 
tion, his  long-abiding  labour,  the  turning  of  the  tide  of  battle,  his  sword 
upon  the  neck  of  his  enemies,  the  shout  of  victory,  the  treading  of  the 

c 


XVI  INTRODUCTORY    ESSAY. 

nations  in  the  wine-press  of  his  fury,  his  shivering  them  with  his  iron  scep- 
tre like  a  potsherd,  his  driving  them  with  death,  and  the  grave,  and  him 
that  had  the  power  of  death,  into  the  bottomless  pit.  His  reign  of  peace, 
its  joy,  full  contentment,  and  perfect  assurance,  what  are  they  all,  but  let- 
ters, words,  and  similitudes,  whereby  the  believer  may  better  understand, 
and  better  express  the  spiritual  work  which  is  going  on  with  his  own  soulr 
by  the  casting  down  of  imaginations,  and  every  high  thing  that  exalteth 
itself  against  the  knowledge  of  God,  and  bringing  into  captivity  every 
thought  to  the  obedience  of  Christ?  If  a  company  of  musical  and  me- 
lodious souls  feel  in  unison  with  the  sounds  that  flow  from  chords  touched 
by  the  hands  of  a  master  musician,  and  a  company  of  rich  and  poetical 
souls  feel  in  harmony,  while  the  drama  of  a  master  poet  is  rehearsed  with 
true  action  in  their  ears,  shall  not  the  souls  of  spiritual  men  be  in  har- 
mony, while  perusing  the  outward  action,  whereof  they  are  the  subject? 
Be  in  harmony  !  aye,  in  truest  harmony.  For  they  are  the  end  of  it  all, 
the  meaning  of  it  all.  In  them  it  hath  its  reality,  and  till  realized  in  them, 
it  is  an  incomprehensible  world  to  words  and  images,  a  hieroglyphic  with 
no  interpretation  ;  a  musical  instrument,  with  no  hand  cunning  enough 
to  bring  out  its  infinite  streams  of  liquid  music.  Therefore,  by  no  mys- 
tery but  reality,  though  it  be  deep  spiritual  reality,  deeper  far  than  nature's 
penetration,  they  sing,  u  He  hath  ascended  up  on  high,  leading  captivity 
captive,  and  receiving  gifts  for  us,  even  for  the  rebellious,  that  the  Lord 
our  God  may  dwell  among  us.  Lift  up  your  heads,  O  ye  gates,  and  be 
ye  lifted  up,  ye  everlasting  doors,  and  the  King  of  glory  shall  come  in. 
Who  is  the  King  of  glory?  The  Lord,  strong  and  mighty,  the  Lord 
mighty  in  battle.  Lift  up  your  heads,  O  ye  gates,  even  lift  up  ye  ever- 
lasting doors,  and  the  King  of  glory  shall  come  in.  Who  is  this  King 
of  glory?  The  Lord  of  Hosts,  he  is  the  King  of  glory."  And  in  spirit 
they  see  the  heavens  to  have  opened  their  glorious  gates,  and  behold  the 
desire  of  their  soul  seated  at  the  right  hand  of  God,  and  they  hear  the 
welcome  of  Jehovah  to  the  Son  of  man,  "  Sit  thou  at  my  right  hand,  until 
I  make  thine  enemies  thy  footstool,  and  thy  people  willing  in  the  day  of 
thy  power,  when  the  rod  of  thy  strength  shall  be  sent  out  of  Zion." 

But  the  sympathy  of  the  church  with  her  glorified  Head  endeth  not 
with  his  exaltation  to  the  right  hand  of  the  Highest,  but  from  the  new 
office  to  which  she  heareth  him  appointed — "  Thou  art  a  priest  for  ever 
after  the  order  of  Melchizedek,"  she  doth  derive  an  assurance,  a  blessed 
confidence,  that  he  standeth  ever  on  high,  to  revive  the  drooping  faith  of 
his  people.  He  is  passed  within  the  veil,  to  offer  the  blood  of  his  own 
sacrifice,  and  intercede  for  the  sins  of  his  people,  whose  hope  has  passed 
in  along  with  him,  and  anchored  within  the  veil.  And  when  their  souls 
languish  even  to  the  gates  of  death,  and  the  adversary  presseth  sore  upon 
them,  that  they  might  fall,  and  for  a  moment  darkness  covereth  their  soul,, 
and  they  say,  Will  the  Lord  cast  ofT  for  ever,  and  will  he  be  favourable 
no  more 2  Is  his  mercy  clean  gone  for  ever?  Doth  his  promise  fail  for 
evermore?  Hath  God  forgotten  to  be  gracious?  Hath  he  in  anger  shut 
up  his  tender  mercies?  Straightway,  they  remember  their  infirmity,  and 
call  to  mind  the  years  of  the  right  hand  of  the  Most  High  ;  and  are  as- 
sured that  Messiah  ever  liveth  to  make  intercession  for  them,  and  that  if 
any  man  sin,  he  has  an  advocate  with  the  Most  High,  even  Christ  Jesus, 
the  righteous.  They  remember  the  man  of  sorrows,  who  was  acquainted 
with  grief,  and  can  be  touched  with  the  feeling  of  their  infirmities,  having 
been  in  all  points  tempted  like  as  they  are,  yet  without  sin.     And  taking 


INTRODUCTORY    ESSAY.  XVU 

heart,  they  exclaim,  "  The  Lord  is  the  strength  of  my  life.  Of  whom 
shall  I  be  afraid  ?  Though  a  host  should  encamp  against  me,  my  heart 
shall  not  fear.  Though  war  should  rise  against  me,  in  this  will  I  be  con- 
fident, the  Lord  is  my  rock  and  my  fortress,  my  strength  in  whom  I  will 
trust,  my  buckler,  the  horn  also  of  my  salvation,  and  my  high  tower." 
And  thus  the  children  of  God  are  exercised  between  the  troubles  of  life, 
and  the  consolations  of  faith,  between  a  body  of  sin  and  death,  and  a  life 
which  is  born  of  God,  and  hidden  with  Christ  in  God.  The  principali- 
ties and  powers  of  darkness  would  fain  overwhelm  the  light  and  life  of 
their  soul,  but  they  know  that  the  powers  of  the  flesh  cannot  oppress  the 
powers  of  the  Spirit.  They  see  the  body  of  Christ,  which  was  rescued 
by  the  power  of  the  Spirit  from  the  jaws  of  the  grave,  standing  in  the 
presence  of  God  on  high.  And  they  are  assured  thereby  that  the  holy 
seed,  born  within  them  of  the  same  Spirit,  will,  in  like  manner,  quicken 
their  mortal  flesh,  and  at  length  re-demand  and  rescue  from  the  grave  the 
body,  that  it  may  live  and  reign  with  Christ  for  evermore. 

At  length  cometh  the  end  of  all  trial  and  experiences,  for  which  there 
is  an  abundant  preparation  made  in  this  storehouse  of  spiritual  feelino-. 
Messiah's  spiritual  seed,  the  heirs  of  many  exceeding  great  and  precious 
promises,  who  know  that  to  them  an  abundant  entrance  shall  be  minis- 
tered into  the  everlasting  kingdom  of  the  Lord  and  Saviour  Jesus  Christ, 
anticipate  with  hope  and  joy,  not  with  fear  and  dismay,  the  time  when 
their  earthly  house  of  this  tabernacle  being  dissolved,  they  shall  enter  into 
the  building  of  God,  the  house  not  made  with  hands,  eternal  in  the  heav- 
ens.    Many  a  dark  and  gloomy  valley  have  they  passed  through,  since 
the  time  at  which  they  find  all  their  faces  Zionward,  and  became  pilgrims 
in  the  strait  and  narrow  way  which  leadeth  unto  life.     The  last  sad  and 
dismal  vale  through  which  they  have  to  pass,  before  their  earthly  pil- 
grimage be  accomplished,  is  the" valley  of  the  shadow  of  death,  which  so 
many  appalling  shapes  and  forms  of  terror  hover  around.     The  deep 
shades  of  an  eternal  night  seem  evermore  to  rest  upon  it.     Dark  and  por- 
tentous clouds  hang  round  about  it,  and  shut  it  in,  impervious  to  mortal 
sight.     Nature  looks  upon  the  gloom,  and  attempts  in  vain  to  discover  the 
limits  of  the  inhospitable  region.     Knowledge  is  baffled,  and  discovery  is 
set  at  nought.     Visions  of  terror  trouble  the  eye  which  comes  near  it. 
Unearthly  sounds  of  horror  strike  upon   his  ear  who   approacheth   it. 
New  and  mysterious  emotions  seize  upon  the  appalled  spirit,  which  feels 
no  capacity  of  dying,  nor  symptoms  of  death,  while  the  tabernacle  is  all 
crumbling  into  dust,  and  she  shrinks  back  aghast,  and  asks  herself  how 
she  is  to  fare  alone,  with  no  one  to  cheer  or  accompany  her.     And  though 
nature  would  fain  nerve  herself  to  it,  she  feels  how  utterly  weak  she  is, 
how  profitless  strength,  wealth,  knowledge,  friendship,  and  what  else  she 
hoasted  in.     u  My  heart  is  sore  pained  within  me,  and  the  terrors  of  death 
are  fallen  upon  me.     Fearfulness  and  trembling  are  come  upon  me,  and 
an  horrible  dread  hath  overwhelmed  my  soul."     None  can  wrestle  with 
death  but  He  who  overcame  death,  and  those  to  whom  he  giveth  power 
to  overcome  that  king  of  terrors  ;  whom  he  hath  taught  with  the  eye  of 
faith  to  peruse  the  dark  vale,  and  pierce  its  gloom,  arid  know  the  bright 
and  happy  region  which  to  them  lies  revealed  within,  though  to  others'  it 
be  the  mouth  of  the  yawning  pit.    And  as  the  man  of  God  walks  onwards 
through  the  valley,  he  says  unto  his  God,  "  I  will  fear  no  evil,  for  thou 
art  with  me,  thy  rod  and  thy  staff  they  comfort  me.     My  heart  is  glad, 
and  my  glory  rejoiceth,  my  flesh  also  shall  rest  in  hope.     For  thou~wiJt 


XV111  INTRODUCTORY    ESSAY. 

not  leave  my  soul  in  hell,  neither  wilt  thou  suffer  thy  Holy  One  to  see 
corruption." 

Now  the  man  of  God  looks  to  the  end  of  the  race  he  has  been  patiently 
running-,  and  beholds  the  goal  at  hand.  He  looks  upon  the  recompense 
of  reward  which  is  awaiting  him,  the  prize  of  his  high  calling  in  Christ 
Jesus.  The  last  enemy  that  he  has  to  overcome  is  death.  The  king  of 
terrors  is  to  be  met  face  to  face.  He  cannot  avoid  the  combat  if  he  would, 
and  he  would  not  if  he  could.  How  often,  in  the  travail  of  his  soul,  hath 
he  exclaimed,  "Wo  is  me  that  I  am  constrained  to  dwell  in  Meshech,  and 
to  have  my  habitation  amongst  the  tents  of  Kedar  ?  O  that  I  had  the 
wings  of  a  dove,  for  then  would  I  flee  away  and  be  at  rest!"  How  often 
hath  he  said,  "  In  thy  presence  is  fulness  of  joy,  and  at  thy  right  hand 
are  pleasures  for  evermore  !  As  for  me,  I  shall  behold  thy  "face  in  right- 
eousness. When  I  awake,  I  shall  be  satisfied  with  thy  likeness."  And 
now  that  his  conflicts  are  about  to  cease  for  ever,  and  his  sorrows  to  have 
an  end,  he  lifteth  up  his  head,  because  the  day  of  his  redemption  draweth 
nigh.  In  vision,  his  spirit,  already  winged  to  take  its  everlasting  flight, 
discerneth  the  throne  of  God  encircled  by  a  thousand  times  ten  thousand 
sons  of  light.  In  vision,  he  mingles  with  the  glorious  throng.  He  tunes 
his  harp  to  the  heavenly  theme,  and  sings  the  song  of  Moses  and  the 
Lamb.  Sprinkled  with  the  blood  of  sprinkling,  which  speaketh  better 
things  than  the  blood  of  Abel,  he  ascends  in  spirit  "  to  the  Mount  Zion, 
the  city  of  the  living  God,  making  one  of  the  innumerable  company  of 
angels,  and  general  assembly  and  church  of  the  first-born,  whose  names 
are  written  in  heaven.  Ah  !  how  doth  it  grieve  his  soul  to  wake  once 
again  out  of  the  trance  of  bliss,  to  open  his  eyes  once  again  upon  the  dull, 
cold,  blank  realities  of  life.  The  syren  world  hath  no  longer  charms  for 
him.  He  hath  proved  the  falseness  of  her  beauty  :  he  hath  seen  the 
glory  that  excelleth,  and  hath  no  eye  to  look  upon  fictitious  brightness. 
He  hath  seen  the  King  in  his  beauty,  and  the  land  that  is  afar  off:  how 
shall  he  endure  to  soil  his  feet  again  with  the  base  mould  of  the  degenerate 
earth,  to  breathe  any  longer  the  polluted  atmosphere  of  a  world  poisoned 
with  sin,  and  full  of  the  voices  of  sorrow  !  In  this  tabernacle  he  groans, 
being  burdened.  And  when  the  grisly  king  shakes  against  him  his 
terrible  dart,  he  openeth  his  bosom  to  receive  the  stroke  of  grace,  saying 
the  while,  "  O  death,  where  is  thy  sting?  O  grave,  where  is  thy  victory?" 
And  looking  up  to  heaven,  he  takes  his  departure,  saying,  "  Into  thy 
hand  I  commend  my  spirit ;  for  thou  hast  redeemed  me,  O  Lord  God  of 
truth !" 

It  has  been  our  purpose  to  show,  by  the  above  sketch  and  commentary 
of  Christian  life,  that  the  multiplied  experiences  of  the  soul,  the  various 
states  of  mind  through  which  the  regenerate  children  of  the  second  Adam 
pass,  from  their  first  entrance  upon  the  life  of  faith,  to  the  period  when 
that  life  is  swallowed  up  in  light,  are  all  exemplified  in  the  Book  of 
Psalms.  So  that  the  believer  cannot  be  in  any  condition,  whether  of 
joy  or  sorrow,  but  he  will  find  in  this  book  most  appropriate  forms  of 
utterance,  ready  prepared  for  the  expression  of  his  feelings,  of  whatever 
kind.  We  have  only  brought  to  light  a  portion  of  these  feelings,  tracing 
their  genuine  and  expressive  utterance,  as  it  were  with  the  Psalmist's 
pen.  But  it  would  not  be  difficult  to  show,  that  in  the  Psalms,  the  ex- 
pressions of  spiritual  feeling  are  infinitely  varied,  and  correspond  to  every 
emotion,  and  to  every  aspiration  of  the  soul,  quickened  to  the  life  of  faith 
and  holiness,  yet  groaning  still  under  the  partial  bondage  of  a  fleshly  na- 


INTRODUCTORY    ESSAY.  XIX 

ture,  exposed  to  the  assaults  of  innumerable  enemies,  and  compassed  upon 
every  side  with  temptation  and  infirmity.  So  that  this  Book  is  to  be 
regarded  as  a  spiritual  world,  with  which  the  new-born  spirit  may  con- 
verse, and  acquire  the  knowledge  and  use  of  its  faculties,  as  well  as  the 
knowledge  and  use  of  those  objects  which  are  revealed  therein.  And 
hence  it  hath  a  charm  it  can  never  loose,  being  associated  with  the  simple 
and  true  affections  of  the  spirit,  and  with  the  joy  and  satisfaction  which 
attend  the  revelation  of  any  new  faculty  within  us.  And  this  charm  must 
grow  with  our  growth,  and  strengthen  with  our  strength  ;  for  according 
as  we  increase  in  spiritual  strength,  we  are  able  to  make  more  of  those 
feelings  our  own  ;  and  the  more  we  become  acquainted  with  dialectic 
methods,  the  more  we  discern  their  difficulty  and  uncertainty,  and  desire 
to  return  to  the  simple  impressions  made  upon  the  soul  by  the  words 
of  the  Holy  Spirit.  And  we  reckon  also  that  the  more  we  advance  in 
divine  life,  the  simpler  our  discourse  will  become,  and  the  more  delivered 
from  the  forms  of  human  learning,  into  the  forms  of  the  Spirit's  teaching, 
until  in  the  end,  if  by  reason  of  extreme  age  or  languor,  we  can  say  no 
more,  we  will  say,  as  is  reported  of  the  Apostle  John,  "  Little  children, 
love  one  another  ;"  and  when  speech  is  denied  us  to  utter  anything,  we 
will  occupy  our  spiritual  musings  with  some  simple  forms  of  divine  truth, 
as  the  learned  Baxter  is  reported  to  have  said  upon  his  death-bed,  that  he 
had  been  meditating  all  night  long  upon  the  great  wisdom  of  the  Lord's 
prayer  and  the  ten  commandments.  So  that  we  very  much  question  if 
these  Psalms,  whir.h  have  the  charm  of  having  unloosed  to  us  the  secrets 
of  our  own  spiritual  selves,  may  not,  like  a  true  and  faithful  friend,  con- 
tinue to  add  to  their  first  loveliness  and  value  unto  the  end.  For,  as  was 
said  in  the  beginning,  and  hath  been  amply  illustrated,  the  part  of  our 
being  which  they  take  hold  upon,  is  notour  opinions  or  our  reasonings,  or 
any  of  our  peculiarities,  but  those  universal  feelings  of  the  spiritual  man, 
which  being  constant  in  all,  we  have  denominated  spiritual  instincts  ;  in 
the  abiding  of  which  is  the  abiding  of  spiritual  life,  and  upon  the  experi- 
ences of  which  all  spiritual  knowledge  is  built  up. 

While  executing  this  sketch  of  spiritual  experience,  in  order  to  exhibit 
the  proper  character  and  true  value  of  the  Book  of  Psalms,  several  ques- 
tions arose  to  our  mind  besides  those  we  touched  in  passing,  from  the 
consideration  of  which  we  withheld  ourselves  till  we  should  have  com- 
pleted the  main  purpose  of  our  essay,  but  which  cannot  be  omitted  with- 
out leaving  it,  in  a  good  measure  hypothetical,  and  to  which  therefore  we 
now  address  ourselves. 

The  first  is,  how  far  we  are  justified  in  applying  to  Christian  life  in 
general  those  feelings  and  expressions  of  feeling,  which,  in  the  first  in- 
stance, pertained  to  individuals,  and  in  general  to  one  individual — David, 
the  son  of  Jesse.  To  this  we  answer,  that  spiritual  men  are  the  only 
proper  judges  of  that  which  is  appropriate  to  the  expression  of  their  feel- 
ings, who,  from  the  beginning  of  the  church  in  the  days  of  Moses,  even 
until  now,  have  gathered  up,  and  preserved,  and  appropriated  these  mor- 
sels of  divine  instruction,  as  they  fell  from  the  lips  of  the  men  who  spake 
them  ;  and  that  not  in  the  Jewish  church,  but  in  the  Christian  church, 
and  these  not  in  latter  days,  but  in  primitive  days,  and  the  days  of  the 
Fathers,  to  an  extent  and  depth  of  spirituality  unknown  in  our  times. 
The  universal  church  of  Christ  hath  therefore  given  its  witness,  that 
these  Psahns  are  not  made  for  one  age,  but  for  all  ages  ;  not  for  one 
place,  but  for  all  places ;  not  for  one  soul,  but  for  all  souls ;  time,  place> 


XX  INTRODUCTORY    ESSAY. 

and  person,  being  only  so  far  present  in  them,  as  to  associate  them  with 
that  generation  to  which  they  were  first  given,  not  to  dissociate  them  from 
any  other  generation  of  spiritual  children,  which,  in  after  ages,  was  to 
be  born  to  the  same  Spirit  by  the  seed  of  the  word,  which  liveth  and 
abideth  for  ever. 

The  temptations  of  David's  soul,  and  its  experiences  under  them,  are 
as  much  the  property  of  every  saint,  and  of  every  age  of  the  church,  as 
are  the  discourses,  remonstrances,  parables,  and  instructions  of  our  Lord, 
to  his  untoward  generation — as  are  the  arguments,  and  demonstrations, 
and  Epistles  of  Paul  to  the  early  churches  which  he  planted  or  watered. 
They  are  all  equally  personal,  (for  the  Son  of  God  himself  was  a  person) 
and  the  personal  runneth  like  a  thread  of  humanity  through  the  heavenly 
hues  of  their  discourse.  They  are  all  equally  secular,  and  the  conditions 
of  the  age  are  the  frame-work  upon  which  the  tissue  of  the  web  is  woven. 
Which  presence  of  the  personal,  and  intermixture  of  the  temporary,  in- 
stead of  taking  from  the  force  and  power  of  the  revelations,  do  only  apply 
them  with  the  more  force  and  power  to  the  personality  of  every  other 
saint  and  the  peculiarity  of  every  other  age.  For,  had  the  revelations  not 
breathed  of  the  man  who  spoke  them,  and  told  of  the  condition  of  the  age 
to  which  they  were  given,  the  former  would  have  been  an  automaton, 
and  the  latter  a  looker  upon  the  wonders  which  the  automaton  spoke ; 
neither  the  one  nor  the  other  feeling  any  interest  or  concern  in  the  mar- 
vellous display  of  divine  art.  But  God  wished  both  prophet  and  people 
to  take  heed,  and  to  stand  in  awe  of  fearful  issues,  if  they  heeded  not; 
therefore,  he  moulded  man  to  his  purpose,  and  cast  him  into  the  condi- 
tions which  suited  his  ends,  and  still  he  was  a  man,  acted  on  by  course 
of  nature,  and  manifest  to  the  people  as  a  fellow-man,  through  whom, 
indeed,  they  heard  soul-stirring  truths  uttered  with  ear-piercing  words, 
and,  when  need  was,  sustained  by  attention-riveting  works ;  but  still  suit- 
ed to  their  case,  and  thrust  in  their  way,  and  spoken  to  their  feelings,  and 
pressed  on  their  consciences,  and  riveted  there  by  the  most  mighty  sanc- 
tions of  life  and  death,  present  and  eternal.  But  they  are  not  the  less 
spoken  to  us.  No,  not  the  less,  on  that  account,  spoken  to  us.  Yet,  that 
we  might  have  no  shadow  of  excuse,  nor  shield  of  self-delusion,  the  Lord 
appointed  a  race  of  prophets,  or  ministers,  to  abide  until  his  coming,  who 
should  be  gifted  of  his  Spirit,  to  apply  the  universal  and  unchangeable,  in 
all  his  revelation,  to  the  condition  of  every  time,  place,  and  individual; 
and  so  far  from  abandoning  the  peculiarity  of  the  revelation,  to  use  that 
no  less  than  the  other,  wherever  it  will  accommodate  itself  to  the  case  in 
hand,  and  to  bring  it  home  with  tenfold  force,  by  the  application  of  the 
parable,  "  Thou,  even  thou  thyself,  art  the  very  man,"— this,  even  this,  is 
the  very  season— this,  even  this  in  which  we  live,  is  the  very  condition, 
to  which  this  revelation  was  given. 

We  do  admire  how  this  automaton-inspiration  can  stand  a  thought, 
when  it  is  the  very  rule  of  heaven's  communications,  that  in  every  word 
of  God  there  should  be  a  humanity,  as  well  as  a  divinity  present.  And 
as  THE  WORD  which  was  in  the  beginning  took  not  voice,  nor  intel- 
ligence, but  flesh,  human  flesh,  and  the  fulness  of  the  Godhead  was  mani- 
fested bodily  ;  so,  when  that  same  Word  came  unto  the  Fathers  by  the 
prophets,  and  discovered  a  part  of  his  fulness,  it  was  through  their  flesh 
or  their  humanity,  that  is,  through  their  present  conditions  of  spirit,  and 
mind,  and  body,  and  outward  estate,  that  he  discovered  himself  to  the 
flesh  or  the  humanity  of  the  people,  that  is,  their  present  conditions  of 


INTRODUCTORY    ESSAY.  XXI 

spirit,  and  body,  and  outward  estate.  Whence,  if  it  be  said  that  Moses 
was  Christ  under  the  veil,  and  if  Paul  says  of  himself,  that  not  he  but 
Christ  lived  in  him,  then  it  may  be  said,  that  David  was  the  humiliation 
and  the  exaltation  of  the  church  under  the  veil. 

Now,  as  the  apostle,  in  writing  to  the  Hebrews  concerning  the  priest- 
hood of  Christ,  calls  upon  them  to  consider  Melchizedek,  his  solitary 
majesty,  and  singular  condition,  and  remarkable  honour  ;  so  call  we  upon 
the  church  to  consider  David,  the  son  of  Jesse,  his  unexampled  accumula- 
tion of  gifts,  his  wonderful  variety  of  conditions,  his  spiritual  riches  and 
his  spiritual  desolation,  and  the  multifarious  contingencies  of  his  life  ;  with 
his  faculty,  his  unrivalled  faculty  of  expressing  the  emotions  of  his  soul, 
under  all  the  days  of  brightness  and  days  of  darkness  which  passed  over 
his  head.  For  thereby  shall  the  church  understand  how  this  the  law- 
giver of  her  devotion  was  prepared  by  God  for  the  work  which  he  accom- 
plished, and  how  it  hath  happened  that  one  man  should  have  brought 
forth  that  vast  variety  of  experience,  in  which  every  soul  rejoiceth  to  find 
itself  reflected.  For  Moses  was  not  more  prepared  by  all  the  wisdom  and 
learning  of  Egypt,  for  becoming  a  fit  vehicle  to  carry  from  God  unto  the 
people  an  institution  of  law,  than  David  was  prepared,  by  the  experiences 
of  his  life  between  the  sheepcot  and  the  throne,  for  becoming  a  fit  vehicle 
to  carry  from  God  unto  his  church,  an  institution  of  spiritual  experience, 
and  devotional  feeling. 

And  we  the  more  gladly  enter  upon  the  education  and  gifts  of  this 
saint,  the  great  revealer  of  the  moods  of  the  renewed  soul,  that  we  may 
shame  or  silence  the  Rabshekas  who  rail  upon  this  great  type  of  Mes- 
siah's humiliation  and  exaltation,  the  man  after  God's  own  heart.  We  call 
upon  the  church,  and  all  reasonable  men,  to  consider  this  man  David,  how 
well  furnished  he  was  by  nature,  and  educated  by  providence,  for  the 
great  honour  to  which  the  Christian  Church  hath  preferred  him. 

There  never  was  a  specimen  of  manhood,  so  rich  and  ennobled  as  David, 
the  son  of  Jesse,  whom  other  saints  haply  may  have  equalled  in  single 
features  of  his  character,  but  such  a  combination  of  manly,  heroic  quali- 
ties, such  a  flush  of  generous  godlike  excellencies,  hath  never  yet  been 
seen  embodied  in  a  single  man.  His  Psalms,  to  speak  as  a  man,  do  place 
him  in  the  highest  rank  of  lyrical  poets,  as  they  set  him  above  all  the  in- 
spired writers  of  the  Old  Testament, — equalling  in  sublimity  the  flights 
of  Isaiah  himself,  and  revealing  the  cloudy  mystery  of  Ezekiel;  but  in 
love  of  country,  and  gloryings  in  its  heavenly  patronage,  surpassing  them 
all.  And  where  are  there  such  expressions  of  the  varied  conditions  into 
which  human  nature  is  cast  by  the  accidents  of  Providence,  such  delinea- 
tions of  deep  affliction,  and  inconsolable  anguish,  and  anon  such  joy,  such 
rapture,  such  revelry  of  emotion,  in  the  worship  of  the  living  God  ! 
Such  invocations  to  all  nature,  animate  and  inanimate,  such  summonings 
of  the  hidden  powers  of  harmony,  and  of  the  breathing  instruments  of 
melody!  Single  hymns  of  this  poet  would  have  conferred  immortality 
upon  any  mortal,  and  borne  down  his  name  as  one  of  the  most  favoured 
of  the  sons  of  men. 

But  it  is  not  the  writings  of  the  man,  which  strike  us  with  such  won- 
der, as  the  actions  and  events  of  his  wonderful  history.  He  was  a  hero 
without  a  peer,  bold  in  battle,  and  generous  in  victory  ;  by  distress  or  by 
triumph,  never  overcome.  Though  hunted  like  a  wild  beast  among  the 
mountains,  and  forsaken  like  a  pelican  in  the  wilderness,  by  the  country 
whose  armies  he  had  delivered  from  disgrace,  and  by  the  monarch  whose 


XXU  INTRODUCTORY    ESSAY. 

daughter  he  had  won — whose  son  he  had  bound  to  him  with  cords  of. 
brotherly  love,  and  whose  own  soul  he  was  wont  to  charm  with  the 
sacredness  of  his  minstrelsy — he  never  indulged  malice  or  revenge  against- 
his  unnatural  enemies.  Twice,  at  the  peril  of  his  life,  he  brought  his 
blood-hunter  within  his  power,  and  twice  he  spared  him,  and  would  not 
be  persuaded  to  injure  a  hair  upon  his  head, — who,  when  he  fell  in«his 
high  places,  Avas  lamented  over  by  David,  with  the  bitterness  of  a  son, 
and  his  death  avenged  upon  the  sacrilegious  man  who  had  lifted  his 
sword  against  the  Lord's  anointed.  In  friendship  and  love,  and  also  in 
domestic  affection,  he  was  not  less  notable  than  in  heroical  endowments, 
and  in  piety  towards  God  he  was  most  remarkable  of  all.  He  had  to  flee 
from  his  bed-chamber  in  the  dead  of  night,  his  friendly  meetings  had  to  be 
concerted  upon  the  perilous  edge  of  captivity  and  death — his  food  he  had 
to  seek  at  the  risk  of  sacrilege — for  a  refuge  from  death,  to  cast  himself 
upon  the  people  of  Gath — to  counterfeit  idiocy,  and  become  the  laughing- 
stock of  his  enemies.  And  who  shall  tell  of  his  hidings  in  the  cave  of  Adul- 
lam,  and  of  his  wanderings  in  the  wilderness  of  Ziph  ;  in  the  weariness 
of  which  he  had  to  stand  before  his  armed  enemy  with  all  his  host,  and 
by  the  generosity  of  his  deeds,  and  the  affectionate  language  which  flowed 
from  his  lips,  to  melt  into  childlike  weeping  the  obdurate  spirit  of  king 
Saul,  which  had  the  nerve  to  evoke  the  spirits  of  the  dead! 

King  David  was  a  man  extreme  in  all  his  excellencies — a  man  of  the- 
highest  strain,  whether  for  counsel,  for  expression,  or  for  action,  in  peace 
and  in  war,  in  exile  and  on  the  throne.     That  such  a  warm  and  ebullient 
spirit  should  have  given  way  before  the  tide  of  its  affections,  we  wonder 
not.     We  rather  wonder  that,  tried  by  such  extremes,  his  mighty  spirit, 
should  not  often  have  burst  control,  and  enacted  right  forward  the  con- 
queror, the  avenger,  and  the  destroyer.     But  God,  who  anointed   him 
from  his  childhood,  had  given  him  store  of  the  best  natural  and  inspired 
gifts,  which  preserved  him  from  sinking  under  the   long  delay  of  his 
promised  crown,  and  kept  him  from  contracting  any  of  the  craft  or  cruelty- 
of  a  hunted,  persecuted  man.     And  adversity  did  but  bring  out  the  splen- 
dour of  his  character,  which  might  have  slumbered  like  the  fire  in  the 
flint,  or  the  precious  metal  in  the  dull  and  earthy  ore. 

But  to  conceive  aright  of  the  gracefulness  and  strength  of  King  David's 
character,  we  must  draw  him  into  comparison  with  men  similarly  con- 
ditioned, and  then  shall  we  see  how  vain  the  world  is  to  cope  with  him. 
Conceive  a  man  who  had  saved  his  country,  and  clothed  himself  with 
gracefulness  and  renown  in  the  sight  of  ail  the  people,  by  the  chivalry 
of  his  deeds  won  for  himself  intermarriage  with  the  royal  line,  and  by. 
unction  of  the  Lord's  prophet  been  set  apart  to  the  throne  itself;  such  a 
one  conceive  driven  with  fury  from  house  and  hold,  and,  through  tedious 
years,  deserted  of  every  stay  but  heaven,  with  no  soothing  sympathies  of 
quiet  life,  harassed  for  ever  between  famine  and  the  edge  of  the  sword, 
and  kept  in  savage  holds  and  deserts :  and  tell  us,  in  the  annals  of  men, 
of  one  so  disappointed,  so  bereaved  and  straitened,  maintaining  not  forti- 
tude alone,  but  sweet  composure  and  a  heavenly  frame  of  soul,  inditing, 
praise  to  no  avenging  deity,  and  couching  songs  in  no  revengeful  mood, 
according  with  his  outcast  and  unsocial  life;  but  inditing  praises  to  the 
God  of  mercy,  and  songs  which  soar  into  the  third  heavens  of  the  soul: 
not,  indeed,  without  the  burst  of  sorrow,  and  the  complaint  of  solitariness, 
and  prophetic  warnings  to  his  blood-thirsty  foes,  but  ever  closing  in  sweet 
preludes  of  good  to  come,  and  desire  of  present  contentment.     Find  us. 


INTRODUCTORY    ESSAY.  XXM 

such  a  one  in  the  annals  of  men,  and  we  yield  the  argument  of  this  con- 
troversy. Men  there  have  been,  driven  before  the  wrath  of  kings,  to 
wander  outlaws  and  exiles,  whose  musings  and  actings  have  been  recorded 
to  us  in  the  minstrelsy  of  our  native  land.  Draw  these  songs  of  the  exile 
into  comparison  with  the  Psaims  of  David,  and  know  the  spirit  of  the 
man  after  God's  own  heart ;  the  stern  defiance  of  the  one,  with  the  tran- 
quil acquiescence  of  the  other;  the  deep  despair  of  the  one,  with  the 
rooted  trust  of  the  other  ;  the  vindictive  imprecations  of  the  one,  with  the 
tender  regret  and  forgiveness  of  the  other.  Show  us  an  outlaw  who 
never  spoiled  the  country  which  had  forsaken  him,  nor  turned  his  hand 
in  self-defence  or  revenge  upon  his  persecutors,  who  used  the  vigour  of 
his  arm  only  against  the  enemies  of  his  country,  yea,  lifted  up  his  arm  in 
behalf  of  that  mother,  which  had  cast  her  son,  crowned  with  salvation, 
away  from  her  bosom,  and  held  him  at  a  distance  from  her  love,  and 
raised  the  rest  of  her  family  to  hunt  him  to  the  death  ; — in  the  defence  of 
that  thankless,  unnatural,  mother-country,  find  us  such  a  repudiated  son 
lifting  up  his  arm,  and  spending  its  vigour,  in  smiting  and  utterly  dis- 
comfiting her  enemies,  whose  spoils  he  kept  not  to  enrich  himself  and  his 
ruthless  followers,  but  dispensed  to  comfort  her  and  her  happier  children. 
Find  us  among  the  Themistocles  and  Coriolani,  and  Cromwells,  and 
Napoleons  of  the  earth  such  a  man,  and  we  will  yield  the  argument  of 
this  controversy  which  we  maintain  for  the  peerless  son  of  Jesse. 

But  we  fear  that  not  such  another  man  is  to  be  found  in  the  recorded 
annals  of  men.  Though  he  rose  from  the  peasantry  to  fill  the  throne, 
and  enlarge  the  borders  of  his  native  land,  he  gave  himself  neither  to 
ambition  nor  to  glory  ;  though  more  basely  treated  than  the  sons  of  men, 
he  gave  not  place  to  despondency  or  revenge  ;  though  of  the  highest 
genius  in  poetry,  he  gave  it  not  license  to  sing  his  own  deeds,  nor  to 
depict  loose  and  licentious  life,  uor  to  ennoble  any  worldly  sentiment  or 
attachment  of  the  human  heart,  however  virtuous  and  honourable,  but 
constrained  it  to  sing  the  praises  of  God,  and  the  victories  of  the  right 
hand  of  the  Lord  of  Hosts,  and  his  admirable  works,  which  are  of  old 
from  everlasting.  And  he  hath  dressed  out  religion  in  such  a  rich  and 
beautiful  garment  of  divine  poesy  as  beseemeth  her  majesty,  in  which, 
being  arrayed,  she  can  stand  up  before  the  eyes  even  of  her  enemies,  in 
more  royal  state,  than  any  personification  of  love,  or  glory,  or  pleasure,, 
to  which  highly  gifted  mortals  have  devoted  their  genius. 

The  force  of  his  character  was  vast,  and  the  scope  of  his  life  was  im- 
mense. His  harp  was  full-stringed,  and  every  angel  of  joy  and  of  sor- 
row swept  over  the  chords  as  he  past ;  but  the  melody  always  breathed 
of  heaven.  And  such  oceans  of  affection  lay  within  his  breast,  as  could 
not  always  slumber  in  their  calmness.  For  the  hearts  of  a  hundred  men 
strove  and  struggled  together  within  the  narrow  continent  of  his  single 
heart :  and  will  the  scornful  men  have  no  sympathy  for  one  so  condi- 
tioned, but  scorn  him,  because  he  ruled  not  with  constant  quietness,  the 
unruly  host  of  divers  natures  which  dwelt  within  his  single  soul?  Of 
self-command  surely  he  will  not  be  held  deficient,  who  endured  Saul's 
javelin  to  be  so  often  launched  at  him,  while  the  people  without  were 
ready  to  hail  him  king ;  who  endured  all  bodily  hardships,  and  taunts 
of  his  enemies,  when  revenge  was  in  his  hand  ;  and  ruled  his  desperate 
band  like  a  company  of  saints,  and  restrained  them  from  their  country's 
injury.  But  that  he  should  not  be  able  to  enact  all  characters  without  a 
fault,  the  simple  shepherd,  the  conquering  hero,  and  the  romantic  lover  ;. 

D 


XXIV  INTRODUCTORY    ESSAY. 

the  perfect  friend,  the  innocent  outlaw,  and  the  royal  monarch  ;  the  poet, 
the  prophet,  and  the  regenerator  of  the  church ;  and,  withal,  the  man,  the 
man  of  vast  soul,  who  played  not  these  parts  by  turns,  but  was  the  original 
of  them  all,  and  wholly  present  in  them  all.  Oh !  that  he  should  have 
fulfilled  this  high  priesthood  of  humanity,  this  universal  ministry  of 
manhood  without  an  error,  were  more  than  human.  With  the  defence 
of  his  backslidings,  which  he  hath  himself  more  keenly  scrutinized,  more 
clearly  decerned  against,  and  more  bitterly  lamented  than  any  of  his 
censors,  we  do  not  charge  ourselves,  because  they  were,  in  a  manner, 
necessary,  that  he  might  be  the  full-orbed  man  which  was  needed  to  utter 
every  form  of  spiritual  feeling :  but  if,  when  of  these  acts  he  became  con- 
vinced, he  be  found  less  true  to  God,  and  to  righteousness  ;  indisposed  to 
repentance  and  sorrow,  and  anguish,  exculpatory  of  himself,  stout-hearted 
in  his  courses,  a  formalist  in  his  penitence,  or  in  any  way  less  worthy  of 
a  spiritual  man  in  those  than  in  the  rest  of  his  infinite  moods,  then,  verily, 
strike  him  from  the  canon,  and  let  his  Psalms  become  monkish  legends, 
or  what  you  please.  But  if  these  penitential  Psalms  discover  the  soul's 
deepest  hell  of  agony,  and  lay  bare  the  iron  ribs  of  misery,  whereon  the 
very  heart  dissolveth ;  and  if  they,  expressing  the  same  in  words  which 
melt  the  soul  that  conceiveth,  and  bow  the  head  that  uttereth  them,  then, 
we  say,  let  us  keep  these  records  of  the  Psalmist's  grief  and  despondency, 
as  the  most  precious  of  his  utterances,  and  sure  to  be  needed  in  the  case 
of  every  man  who  essayeth  to  live  a  spiritual  life.  For,  though  the  self- 
satisfied  moralist,  and  the  diligent  Pharisee,  and  all  that  pigmy  breed  of 
purists,  who  make  unto  themselves  a  small  and  puny  theory  of  life,  and 
please  their  meagre  souls  with  the  idea  of  keeping  it  thoroughly,  smiting 
upon  their  thigh,  and  protesting  by  their  unsullied  honour  and  inviolate 
truth,  and  playing  other  tricks  of  self-sufficiency,  will  little  understand 
what  we  are  about  to  say,  we  will,  nevertheless,  for  truth's  sake,  utter  it ; 
that,  until  a  man,  however  pure,  honest,  and  honourable  he  may  have 
thought  himself,  and  been  thought  by  others,  discovereth  himself  to  be 
utterly  fallen,  defiled,  and  sinful  in  the  sight  of  God,  a  worm  of  the  earth 
and  no  man,  his  soul  cleaving  to  the  dust,  and  bearing  about  with  it  a 
body  of  sin  and  death  ;  and  until,  for  expressions  of  his  utter  worthless- 
ness,  he  seek  those  Psalms  in  which  the  Psalmist  describes  the  abasement 
of  his  soul,  yea,  and  can  make  them  his  own,  that  man  hath  not  known 
the  beginnings  of  the  spiritual  life  within  the  soul :  for  (let  him  that  readeth 
understand)  a  man  must  break  up  before  there  is  any  hope  of  him  ;  he 
must  be  contrite  and  broken  in  spirit,  before  the  Lord  will  dwell  with 
him. 

Of  all  the  delusions  with  which  Satan  lulls  man  into  sweet  security, 
this  of  our  completeness  and  integrity  is  the  most  fatal.  While  we  dwell 
in  the  idea  of  our  rectitude,  our  unsullied  purity,  our  inflexible  honesty, 
our  truth,  our  moral  worth,  and  think  that  we  implement  any,  the  lowest, 
of  God's  commandments,  (but  they  are  all  equally  high)  we  are  like  the 
hard  and  baked  earth,  whose  surface  haply  some  sward  of  greenness  may- 
cover,  but  which  will  not  wave  with  the  rich  and  fruitful  harvest,  until 
you  bury  that  first  crop  of  nature  under  the  share  of  the  plough,  and  turn 
up  the  rough  black  mould  to  the  heat  of  the  sun,  and  the  genial  action  of 
the  air,  and,  the  ancient  roots  being  scorched  up,  sow  it  anew  with  pre- 
cious seed,  and  wait  upon  the  same  with  diligent  husbandry.  Where 
this  soul-tillage  hath  taken  place  and  the  integrity  of  selfisness  is  broken 
op,  and  the  poisonous  weeds  of  selfishness  are  cut  down,  and  our  shallow 


INTRODUCTORY    ESSAY.  XXV 

and  insufficient  righteousness  trodden  under  foot;  when  the  old  man 
hath  broken  into  pieces,  and  we  feel  ourselves  murderers,  adulterers, 
thieves,  liars,  in  the  sight  of  God,  then  shall  we  come  to  use,  and  thank 
God  that  we  have  at  hand,  the  penitential  Psalms  of  David ;  the  confes- 
sions, the  groanings,  the  languishings  of  the  desolate  king  of  Israel.  It 
booteth  not  that  we  have  not  committed  the  acts,  we  wanted  power,  we 
wanted  opportunity,  we  wanted  means ;  but  ah !  we  wanted  not  will. 
It  was  in  our  heart,  out  of  which  proceed  murders,  adulteries,  thefts,  false 
witness.  It  hath  been  all  the  while  in  our  heart,  and  we  knew  it  not.  It 
was  rooted  there,  and  we  fostered  it.  Ay,  and  it  will  cause  us  bitter 
groans,  ere  it  will  leave  the  place  of  its  roots. 

But  to  return  from  these  rebukes  of  the  scorners,  to  the  instruction  of 
the  Christian  Church  upon  the  fitness  of  David  to  be  their  Psalmist. — 
Why  were  such  oceans  of  feeling  poured  into  David's  soul,  such  true  and 
graceful  utterance  of  poetry  infused  into  his  lips,  and  such  skill  of  music 
seated  in  his  right  hand  ?  Such  oceans  of  feeling  did  God  infuse  into  his 
soul,  and  such  utterance  of  poetry  he  placed  between  his  lips,  and  such 
skilful  music  he  seated  in  his  right  hand,  in  order  that  he  might  conceive 
forms  of  feeling  for  all  saints,  and  create  an  everlasting  Psalmody,  and 
hand  down  an  organ  for  expressing  the  melody  of  the  renewed  soul. 
The  Lord  did  not  intend  that  his  church  should  be  without  a  rule  for  ut- 
tering its  gladness  and  its  glory,  its  lamentation  and  its  grief;  and  to 
bring  such  a  rule  and  institute  into  being,  he  raised  up  his  servant 
David,  as  formerly  he  raised  up  Moses  to  give  to  the  Church  an  in- 
stitute of  law.  And  to  that  end  he  led  him  the  round  of  all  human  con- 
ditions, that  he  might  catch  the  spirit  proper  to  every  one,  and  utter  it  ac- 
cording to  truth  ;  he  allowed  him  not  to  curtail  his  being  by  treading  the 
round  of  one  function,  but  by  every  variety  of  functions,  he  cultivated  his 
whole  being,  and  filled  his  soul  with  wisdom  and  feeling.  He  found 
him  objects  for  every  affection,  that  the  affection  might  not  slumber  and 
die.  He  brought  him  up  in  the  sheep-pastures,  that  the  groundwork  of 
his  character  might  be  laid  amongst  the  simple  and  universal  forms  of 
feeling.  He  took  him  to  the  camp,  and  made  him  a  conqueror,  that  he 
might  be  filled  with  nobleness  of  soul  and  ideas  of  glory.  He  placed 
him  in  the  palace,  that  he  might  be  filled  with  ideas  of  majesty  and 
sovereign  might.  He  carried  him  to  the  wilderness,  and  placed  him  in 
solitudes,  that  his  soul  might  dwell  alone  in  the  sublime  conceptions  of 
God,  and  his  mighty  works ;  and  he  kept  him  there  for  long  years,  with 
only  one  step  between  him  and  death,  that  he  might  be  well  schooled  to 
trust  and  depend  upon  the  Providence  of  God.  And  in  none  of  these 
various  conditions  and  avocations  of  life,  did  he  take  away  from  him  his 
Holy  Spirit.  His  trials  were  but  the  tuning  of  the  instrument  with  which 
•.the  Spirit  might  express  the  various  melodies  which  he  designed  to  utter 
by  him  for  the  consolation  and  edification  of  spiritual  men.  It  was  the 
education  of  the  man  most  appropriate  for  the  divine  vocation  of  the  man. 
John  the  Baptist  being  to  be  used  for  rough  work,  was  trained  in  the 
rough  desert ;  Paul  being  to  be  used  for  contentions  and  learned  work, 
was  trained  at  Gamaliel's  feet;  Daniel  being  to  be  used  for  judgment  and 
revelation,  was  trained  in  the  wisdom  of  the  east ;  Joseph  being  to  be 
used  as  a  providence  to  Egypt  and  his  Father's  house,  was  trained  in  the 
hardest  school  of  providence  ;  and  every  one  hath  been  disciplined  by  the 
providence  of  God,  as  well  as  furnished  in  the  fountains  of  his  being,  for 
that  particular  work  for  which  the  Spirit  of  God  designed  him.     There- 


XXVI  INTRODUCTORY    ESSAY. 

fore,  David  had  that  brilliant  galaxy  of  natural  gifts,  that  rich  and  varied 
education,  in  order  to  fit  him  for  executing  the  high  office  to  which  he 
was  called  by  the  Spirit,  of  giving  to  the  church  those  universal  forms  of 
spiritual  feeling,  whereof  we  have  been  endeavouring  to  set  forth  the  ex- 
cellent applications.  And,  though  we  neither  excuse  his  acts  of  wicked- 
ness, nor  impute  them  to  the  temptation  of  God,  who  cannot  be  tempted 
of  evil,  neither  tempteth  any  man,  we  will  also  add,  that  by  his  loss  the 
church  has  gained  ;  and  that  out  of  the  evil  of  his  ways,  much  good  hath 
been  made  to  arise ;  and  that  if  he  had  not  passed  through  every  valley  of 
humiliation,  and  stumbled  upon  the  dark  mountains,  we  should  not  have 
had  a  language  for  the  souls  of  the  penitent,  or  an  expression  for  the  dark 
troubles  which  compass  the  soul,  that  feareth  to  be  deserted  by  its  God. 
So  much  for  the  fitness  of  the  Psalmist  to  have  been  made  the  organ  of 
spiritual  feeling  unto  the  Church. 

There  is  another  question  which  remains  for  resolution,  before  bring- 
ing this  Essay  to  a  close.  In  how  far  the  good  Bishop  Home  and  others, 
are  justified  in  referring  so  much  of  these  Psalms  to  the  Messiah. 

In  maintaining  for  these  Psalms  the  high  place  which  the  universal 
voice  of  the  Christian  church  hath  assigned  to  them,  there  is  a  tendency 
to  pass  into  the  extreme  of  applying  them  wholly  to' Christ,  and  finding 
some  experience  of  Christ's  soul  in  every  experience  of  the  Psalmist's 
soul.  Now,  while  it  is  true,  that  of  all  these  Psalms  are  still  applicable 
to  the  saints  and  to  the  church,  because  the  saints  and  the  church  are  still 
compassed  about  with  the  same  fleshly  nature,  and  worldly  dispositions, 
liable  to  the  same  backslidings,  idolatries,  and  oppositions  as  heretofore, 
none  of  them  which  confess  transgression,  and  lament  over  indwelling 
sin,  are  at  any  time  applicable  unto  Christ,  who  suffered  indeed  as  David, 
and  all  his  seed  have  suffered  from  the  plottings  of  the  world,  and  the 
enmity  of  the  devil,  and  was  in  all  points  tempted  as  they  are, — yet  with- 
out sin,  without  sliding  back,  without  opposing  himself  to  his  Father, 
without  yielding  to  the  temptation ;  wherefore,  it  is  little  short  of  blas- 
phemy to  apply  unto  the  spotless  and  blameless  Saviour,  any  or  all  of 
those  spiritual  experiences,  any  or  all  of  those  deep  self-accusations,  any 
or  all  of  those  entreaties  for  forgiveness  which  compose  so  large  a  portion 
of  the  Psalms  of  David,  and  the  spiritual  utterances  of  David's  seed. 
Surely  no  spiritual  man  in  these  times  would  apply  to  Christ  his  personal 
experiences  of  sin  and  sorrow  for  sin.  No  more  can  the  Psalmist's  be 
applied  unto  Christ,  without  confounding  the  workings  of  the  first  Adam 
with  the  workings  of  the  second  Adam,  and  destroying  all  those  distinc- 
tions between  good  and  evil,  which  it  is  the  end  of  revelation  to  define  and 
demonstrate.  The  workings  of  the  second  Adam,  by  which  we  become  con- 
vinced of  sin,  and  desirous  of  holiness,  separate  from  the  world,  and  hated 
of  it,  united  to  God,  and  beloved  of  him,  are  in  us  as  in  David,  all  derived 
from  Christ,  and  will  apply  to  Christ's  own  experience  in  the  flesh.  For 
the  word  of  God  manifested  in  the  Son  of  Mary,  is  the  same  word  of  God 
which  came  by  the  Spirit  unto  the  prophets,  and  which  is  applied  by  the 
Spirit  unto  us  who  believe,  who  are  only  members  of  Christ,  suffering  and 
enjoying  with  our  living  and  life  giving  Head.  And,  therefore,  we  may 
well  apply  to  him,  what  by  his  Spirit  is  revealed  in  us.  But  that  other 
part  within  us  which  holdeth  of  the  first  Adam,  and  which  lusteth  against 
the  Spirit,  loveth  the  world,  and  with  all  its  instincts  warreth  against  God, 
whose  evil  deeds  a  Christian,  if  he  speak  truth,  must  constantly  confess, 
and  seek  grace  to  overcome ; — to  apply  any  of  the  foul  deeds,  or  wicked? 


INTRODUCTORY    ESSAY.  XXVH 

•experiences  thereof  unto  Christ,  is  a  wonderful  blindness  which  hath 
come  over  certain  holy  men  in  the  church,  from  their  eagerness  to  find 
Christ  every  where  in  these  consecrated  songs. 

And  yet  the  path  to  this  error  is  open,  and  very  easily  fallen  upon. 
For  in  those  Psalms  which  have  been  applied  in  the  New  Testament  unto 
Christ,  it  is  found  difficult,  if  not  impossible,  to  separate  the  Psalmist's 
personal  experience  from  that  of  Christ,  or  to  find  how,  without  much 
violence,  they  can  be  wholly  appropriate  to  Messiah.  Now,  with  as  little 
straining  of  interpretation,  they  judge  that  another  and  another,  and  at 
length  all  may  be  applied  to  Christ,  in  a  typical,  or  in  a  real  signification. 
But  this  is  to  err  from  ignorance  of  the  prophetic  Scriptures.  Except  the 
prophecies  of  Daniel,  and  the  prophecies  of  the  Apocalypse,  the  other 
prophecies  are  always  of  a  mixed  character,  belonging  partly  to  the  times, 
and  partly  surpassing  the  conditions  of  the  times,  and  occasionally  glan- 
cing through  to  the  very  end  of  time.  So  that  in  Isaiah,  Jeremiah,  Ezekiel, 
and  the  other  prophets,  even  in  our  Lord's  prophecies  of  his  second  com- 
ing, and  the  Apostles'  constant  reference  thereto,  you  cannot  by  any  en- 
deavour make  a  clear  separation  between  that  which  was  then  fulfilled, 
or  hath  since  been  fulfilled,  and  that  which  still  standeth  over  to  be  ful- 
filled. The  reason  of  which  doubtless  is  explained  by  our  Lord,  that  the 
times  and  the  seasons,  the  Father  hath  kept  in  his  own  power,  so  that 
even  the  Son  himself  was  not  permitted  to  reveal  them.  And  Peter  saith, 
that  the  prophets  inquired  diligently,  but  could  not  discover  what  and  what 
manner  of  things  the  Spirit  which  was  in  them  did  signify.  And  I  doubt 
not  that  the  Apostles  might  themselves  be  as  ignorant  of  the  time  of  the 
second  coming  of  Christ,  as  the  prophets  were  of  his  first  coming.  Which 
taken  together,  is  an  illustration  of  this  great  law  which  may  be  gathered 
from  the  very  face  of  the  prophetic  writings,  That  they  arose  by  the 
suggestion  of  some  condition  of  the  church,  present  in  the  days  of  the 
prophets,  as  the  particular  case,  but  passing  beyond  this  in  time,  and  pass- 
ing beyond  it  in  aggravation  of  every  circumstance,  they  give,  as  it  were, 
a  consecutive  glance  of  all  the  like  cases,  and  kindred  passages  in  the  his- 
tory of  the  church,  and  bring  out  the  general  law  of  God's  providence 
and  grace  in  the  present,  and  in  all  the  future  parallel  cases  ; — yet  with 
such  mark  of  different  times  interspersed  as  may  be  sufficient,  by  a  skilful 
comparison  with  the  exact  and  historical  prophecies  of  Daniel  and  the 
Revelations,  to  draw  the  attention  of  the  wise  to  their  coming,  and  suffice 
to  the  convictions  of  the  unwise  when  they  are  past.  Of  this  great  law 
of  prophetic  writing,  the  confusion  of  David  and  Messiah  in  the  Psalms 
referred  to,  are  only  one  instance.  David's  prophecies  of  Messiah  which 
are  personal,  arose  by  suggestion  of  the  Spirit,  from  his  own  personal  ex- 
periences, and  include  it.  His  prophecies  of  Messiah,  which  are  royal 
and  kingly,  arose  out  of  his  kingly  experience,  and  the  two  persons  are 
interwoven  with  one  another  in  such  a  manner  as  not  to  be  separable,  just 
as  in  the  other  prophecies,  the  first,  and  second,  and  third  events  to  which 
they  have  reference,  are,  in  like  manner,  interwoven. 

Which  so  far  from  being  an  evil,  is  a  great  beauty  in  the  Psalms  ;  so 
far  from  being  an  inconvenience,  is  a  great  advantage  to  those  who  un- 
derstand aright.  In  connecting  David  with  the  Messiah,  it  connects  the 
church  and  every  particular  saint  who  adopts  David's  feelings  with  Mes- 
siah, the  children  with  their  parents,  the  subjects  with  their  king;  so  that 
we  cannot  sing  his  praise  or  his  triumphs,  but  we  must  take  ourselves  in 
as  a  part,  and  be  embraced  in  the  very  praises  of  our  great  Head,  and 


XXVUl  INTRODUCTORY    ESSAY. 

are  not  permitted  to  separate  ourselves  from  him ;  but  at  once  are  we 
constrained  to  worship  the  objective  Saviour,  who  is  at  the  right  hand  of 
God  ;  and  the  subjective  Saviour,  who  is  in  us ;  the  objective  Saviour  who 
humbled  himself  to  the  cross,  and  the  subjective  Saviour  who  humbled 
himself  to  behold  and  redeem  his  servant ;  the  objective  Saviour  who  as- 
cended up  on  high,  leading  captivity  captive,  and  the  subjective  Saviour 
who  in  us  hath  triumphed  over  death,  and  raised  us  to  newness  of  life, 
who  liveth  with  us  and  is  seated  in  the  throne  of  our  hearts.  Which 
happy  blending  of  our  spiritual  pature,  suffering  or  enjoying  with  Christ 
suffering  or  enjoying,  we  should  have  lost,  had  we  been  able  to  separate 
between  David  and  Christ  in  those  Psalms  which  have  a  reference  to 
Christ.  For  at  one  time  we  should  have  sung  objectively  of  Christ,  and 
at  another  subjectively  of  ourselves,  as  represented  in  David,  and  so  lost 
the  intermarriage  of  the  object  with  the  subject,  which  is  the  true  propa- 
gation of  religion  in  the  soul ; — a  loss  this  which  the  Christians  are  be- 
ginning to  experience  in  those  modern  Hymns  which  are  coming  into 
use,  and  those  metrical  versions  which  have  the  boldness  to  paraphrase 
the  Psalms,  and  new-model  them  to  the  present  times,  (a  most  daring  in- 
novation upon  a  book  of  Scripture).  Therefore,  while  we  reject  the 
puerile  conceit,  and  most  mischievous  dogma  which  would  make  every 
word  of  these  Psalms  to  be  applicable  to  Christ,  we  feel  greatly  indebted 
to  any  commentator,  who,  preserving  sound  principles  of  interpretation, 
can  find  the  Saviour  present  in  the  Psalms,  which  is  to  give  not  only 
more  sacredness  and  spirituality  to  them,  but  to  increase  that  happy  blend- 
ing of  subjective  and  objective  religion,  which  is  the  best  condition  for 
true  and  spiritual  worship.  And  if  the  commentary  of  Bishop  Home 
be  more  valuable  on  one  account  than  another,  it  is  for  this  very  reason, 
that  his  strong  spiritual  senses  have  been  able  to  discern  and  point  out 
the  presence  of  Christ  in  many  Psalms,  where  the  reader  had  not  per- 
ceived it  before.  In  doing  which,  he  hath  not  strained  the  sense  of  the 
passage,  nor  generalized  and  refined  upon  the  person  and  character  of 
Christ,  but  simply  exercised  that  spiritual  sense  which  was  strong  in  him 
to  perceive  and  to  adore  his  Lord. 

And  now  that  we  are  brought  to  speak  of  this  commentary  of  Bishop 
Home,  wTe  would,  before  delivering  our  opinion  of  it,  with  which  we 
shall  conclude,  beg  it  to  be  understood,  that  we  have  no  such  idea  in  our 
mind,  as  that  any  thing  we  can  say  should  commend  a  book  which  hath 
commended  itself  to  Christians  ever  since  the  time  of  its  publication;  and 
that  we  have  had  no  such  aim  or  intention  before  us  in  this  Essay.  But  in 
a  Series  of  Select  Christian  Authors,  which  should  present  to  the  Chris- 
tian world  the  spirit  of  Christian  divinity  in  its  most  practical  and  profit- 
able form,  we  felt  that  it  would  have  been  a  great  blank  indeed,  if  we  did 
not  offer  some  work  which  should  contain  an  enlightened  and  spiritual 
exposition  of  the  Gospel  as  it  is  written  in  the  Book  of  Psalms ;  for  what 
are  the  Psalms  but  the  poetical  lyrical  form  of  the  Gospel  ?  And  what 
work  could  wfl  put  into  our  Series  so  worthy  of  a  place,  and  so  fit  to  fill 
the  blank,  as  the  Commentary  of  Bishop  Home,  from  which  the  souls 
of  the  pious  have  derived  so  much  edification?  It  is  a  book  of  a  most 
orthodox  and  evangelical  odour,  of  great  learning  though  not  displayed, 
of  a  sufficient  knowledge  and  of  a'pure  classical  taste,  by  which  the  whole 
man  may  be  furnished  to  every  good  word  and  work;  his  soul  elevated, 
his  mind  filled,  his  heart  purified  and  refined  ;  his  knowledge  enlarged, 
his  faith  quickened,  his  new  obedience  enlarged ;  but  above  all,  his  love 


INTRODUCTORY    ESSAY.  XXIX 

and  affections  drawn  out  and  fixed  upon  the  blessed  Saviour  and  Re- 
deemer of  his  soul. 

With  a  too  frequent  reference  to  the  Messiah  he  hath  been  charged,  but 
this  is  the  charge  of  those  but  half-enlightened  in  spiritual  truth,  and  far 
short  of 'the  mark  of  Christian  doctrine,  and  which  will  of  itself  be  forgot- 
ten, (as  indeed  it  is  already  in  a  good  measure  forgotten)  when  they  shall 
have  risen  into  the  comprehension  of  a  more  spiritual  and  enlarged  theol- 
ogy, and  the  divines  of  the  Church  shall  have  constructed  out  of  the  ruins, 
the  noble  shafts,  and  columns,  and  massive  remains  of  former  systems  of 
theology,  another  building,  which  may  represent  the  glory  of  divine  truth 
to  the  outward  eye  of  these  present  times,  which  differ  widely  from  the 
times  in  which  those  former  buildings  were  erected.  If,  instead  of  ma- 
king collections  of  Hymns,  many  of  them  disgusting  both  to  taste  and  feel- 
ing, and  all  of  them  beneath  the  mark  of  divine  Psalmody ;  if,  instead  of 
making  other  editions  of  the  Book  of  Psalms  with  improvements ;  if,  in- 
stead of  multiplying  paraphrases  and  translations,  the  churches  would  re- 
quire of  their  ministers  (what  heretofore  the  ministers  of  their  own  accord 
were  wont  to  do,)  to  preface  upon  the  Psalms,  or  set  forth  their  spiritual 
significations  to  the  people,  their  prophetic  anticipations,  and  their  rich 
unction  of  heavenly  poesy — that  would  be  to  do  for  the  people  every  Sab- 
bath, what  Bishop  Home  hath  done  for  the  Church  in  this  excellent 
book ;  then,  from  our  old  metrical  versions  of  the  Psalms,  however  bald, 
and  especially  from  our  Scottish  version  because  of  its  very  baldness,  that 
is  its  want  of  what  they  call  poetic  diction,  (but  the  simplest,  truest  diction 
is  the  most  poetical,)  we  would  anticipate  infinitely  more  benefit  to  the 
spiritual  life  of  the  saints,  and  the  conviction  of  the  ungodly,  than  if  you 
were  to  congregate  a  whole  sanhedrim  of  poets,  (as  that  name  goes  at 
present,)  and  requiring  of  them  to  work  up  the  remnant  of  their  wits  into 
Psalms,  and  hymns,  and  spiritual  songs.  But  there  be  a  few  poets  of  the 
ancient  seed  still  extant  in  the  land,  and  of  these  there  are  some  who  have 
shown  themselves  masters  in  the  simple  stanza  of  the  old  song,  and  who 
add  thereto  the  faith  and  feeling  of  revealed  religion,*  to  whom  we  would 
recommend  it  as  an  object  worthy  of  their  muse,  to  give  to  us  an  improved 
metrical  version  of  the  Psalms,  whose  improvement  should  consist  in  not 
sacrificing  the  true  expression  of  the  original  to  mere  poetical  language, 
but  in  a  close  adherence  to  the  words  of  the  original,  even  a  more  close 
condensation  of  them  than  in  the  prose  version,  of  which  condensation  our 
Scottish  version  contains  many  admirable  examples. 

But  to  return  to  the  good  Bishop  Home.  We  know  of  no  Commen- 
tary upon  the  Book  of  Psalms,  more  likely  to  be  influential  in  awakening 
the  natural  heart  to  a  due  sense  of  their  real  signification,  than  that  which 
he  hath  gathered  from  all  sources,  both  of  his  own  learning  and  experi- 
ence, and  those  of  others,  and  combined  together  in  this  brief  but  suffi- 
cient Treatise.  He  was  eminently  qualified  to  perform  the  task  which  he 
had  undertaken  to  execute.  His  spiritual  elucidations,  and  deeply  affect- 
ing applications,  must  approve  themselves  to  every  feeling  and  unpreju- 
diced heart ;  to  every  mind  which  is  not  altogether  dead  and  callous  to 
the  words  of  spiritual  truth;  to  every  ear  which  is  not  deaf  as  the  adder 
to  the  sweet  and  pleasant  voice  of  the  charmer.  Here  the  man  of  polished 
taste  will  meet  with  nothing  to  discompose  his  nicest  associations  of  intel- 
lectual refinement  with  religion,  but  will  find  himself  addressed  in  the 

*  We  may  only  name  Montgomery,  Coleridge,  and  Wordsworth. 


XXX  INTRODUCTORY    ESSAY. 

language  of  the  schools  with  much  beauty  of  style  and  harmony  of  dic- 
tion. Good  taste  in  the  widest  and  fullest  acceptation  of  the  term,  is  a 
never-failing  characteristic  of  the  pious  and  classical  Author  of  this  Com 
mentary.  Himself  a  high  dignitary  in  the  Church  of  England,  and  the 
president  of  one  of  the  colleges  of  a  learned  university,  our  author  is  at 
once  upon  a  level  with  his  most  critical  and  his  most  dignified  readeis. 
We  cannot  therefore  but  rejoice,  that  a  Christian  Bishop  should  be  found 
consecrating  his  pen  to  the  sacred  cause  of  spiritual  truth,  and  presenting 
its  sane  and  salutary  lessons  to  the  religious  votaries  of  rank,  who  love 
an  outward  dignity  in  the  church  as  in  the  world.  But  the  truly  pious 
of  all  ranks  will  here  find  a  food  well  suited  to  their  spiritual  taste,  a 
nourishment  proper  to  their  growth  in  knowledge  and  in  grace,  many  a 
rich  and  precious  cordial  for  the  support  of  their  fainting  spirits,  many  a 
sweet  physician-like  application  of  the  balm  that  is  in  Gilead,  and  of  the 
leaves  which  are  for  the  healing  of  the  nations.  And  if  the  man  of  criti- 
cal taste  and  dignified  associations  will  never  be  shocked  by  vulgarity 
of  style  and  homeliness  of  diction,  but  rather  attracted  by  the  grace 
and  beauty  of  the  discourse;  so  also  will  the  Christian,  whose  enlarged 
spirit  hath  been  set  free  to  soar  far  beyond  the  narrow  confines  of  polemi- 
cal theology,  never  find  himself  aggrieved  by  the  strait  narrow  moulds 
of  a  mind,  or  the  angular  points  of  controversial  bigotry.  Every  senti- 
ment in  this  exposition  he  will  find  free  of  that  sickening  leaven  which 
leaveneth  many  a  loaf  of  wholesome  food.  Finally,  we  may  venture 
to  assert,  that  believers  of  all  churches  and  denominations  will  be  able  to 
peruse,  with  satisfaction  and  delight,  this  spiritual  exposition  of  the  Book 
of  Psalms,  and  that  whilst  they  read  they  will  find  themselves  identified 
after  a  new  and  delightful  manner,  with  the  inspired  son  of  Jesse:  above 
all,  if  they  drink  deep  into  the  spirit  of  this  Commentary,  will  they  find 
themselves  linked  to  the  spiritual  David  by  a  thousand  minute  and  tender 
ties,  whose  existence  they  may  not  hitherto  have  perceived,  or  of  which 
they  may  at  least  have  been  but  faintly  conscious.  For  every  line  breathes 
of  the  Messiah,  and  every  sentiment  leads  to  him.  In  every  thought  the 
spiritual  David  hath  a  share,  who  is  here,  what  in  all  Christian  works  he 
should  be,  the  Alpha  and  Omega,  the  beginning  and  the  ending,  the  first 
and  the  last  of  the  Author's  desire  and  delight. 

E.  1. 
London,  May,  1825. 


MEMOIR 


RIGHT   REVEREND    GEORGE    HORNE,  D.D. 


LORD    BISHOP   OF    NORWICH. 


This  exemplary  prelate  was  the  son  of  the  reverend  Samuel  Home,  M.  A.  rector 
of  Brede,  in  Sussex,  and  of  Otham,  in  Kent,  in  the  last  of  which  livings  he  was 
succee^d,  in  1768,  by  his  son  William  Home,  M.  A.  formerly  demy  of  Magdalen 
College,  Oxford.  The  Bishop  was  born  at  Otham,  and  baptized  in  the  parish  church 
there,  November  1,  1730.  His  early  education  was  conducted  by  his  worthy  father, 
and  next  by  the  reverend  Deodatus  Bye,  master  of  Maidstone  grammar  school,  who 
observed,  at  his  admission,  that  "  he  was  fitter  to  go  from  school  than  to  come  to  if." 
In  March  1745-6,  he  was  admitted  at  University  College,  Oxford,  having  been  pre- 
viously chosen  to  a  scholarship  from  Maidstone  school ;  and,  in  October  1749,  he  look 
his  degree  of  bachelor  of  arts.  The  year  following,  he  was  elected  to  the  fellowship 
of  Magdalen  College,  which  is  appropriated  to  a  native  of  the  county  of  Kent.  He 
was  a  very  laborious  student,  and  he  had  an  elegant  taste  in  Greek,  Latin,  and  En- 
glish poetry,  of  which  he  gave  many  admirable  specimens,  while  he  was  no  more  than 
undergraduate  in  the  university.  His  constant,  aim,  however,  was  to  render  the  acqui- 
sition of  polite  literature  subservient  to  the  study  of  theology  and  the  illustration  of  the 
sacred  writings.  In  the  language  of  the  early  companion  of  his  literary  pursuits,  and 
who  became  his  chaplain  and  biographer,  "  he  raised  his  thoughts  from  the  poets  and 
orators  of  Greece  and  Rome,  to  the  contemplation  of  the  great  Creator's  wisdom,  iu 
his  word  and  in  his  works."*  While  at  University  College  he  became  enamoured  of 
the  Hebrew  language,  which  he  studied  with  close  application,  and  this  brought  him 
acquainted  with  the  writings  of  the.  learned  John  Hutchinson,  whose  whole  life  was 
devoted  to  the  great  object  of  deducing  from  the  Mosaic  scriptures  the  principles  of  true 
philosophy. 

In  1751,  Mr.  Home  manifested  his  attachment  to  this  system,  which  was  at  that 
time  exceedingly  unpopular  in  our  seats  of  learning,  by  publishing  without  his  name,  a 
tract  entitled,  "  The  Theology  and  Philosophy  in  Cicero's  Somnium  Scipionis  explained  ; 
or  a  brief  attempt  to  demonstrate,  that  the  Newtonian  system  is  perfectly  agreeable 
to  the  notions  of  the  wisest  ancients  ;  and  that  mathematical  principles  are  the  only 
sure  ones."  The  chief  merit  of  this  pamphlet  lies  in  its  wit,  the  aim  of  it  being  to 
expose  the  received  philosophy  as  no  other  than  a  revival  of  what  was  maintained  ages 
ago  by  Cicero  and  the  Stoics. 

In  June  1752,  Mr.  Home  took  his  degree  of  master  of  arts,  and  about  the  same 
time  he  engaged  in  a  controversy,  through  the  medium  of  the  Gentleman's  Magaz'ne, 
on  the  subject  of  the  Cherubim,  which  he,  in  common  with  the  followers  of  Hutchin- 
son, held  to  be  symbolical  of  the  Trinity.  The  letters  of  our  author  were  signed  In- 
ge nius ;  but  the  publisher  of  the  magazine,  after  suffering  the  discussion  to  commence 
in  that  work,  put  a  stop  to  it,  by  declining  to  insert  the  reply  which  Mr.  Home  drew 
up  in  defence  of  the  doctrine  he  espoused,  thus  exercising  an  unwarrantable  disposition 
over  the  privilege  of  inquiry,  and  the  freedom  of  the  press.     The  year  following,   Mr. 

*  Dedication  to  the  Rev.  William  Jones'  Sermon  "  On  the  Natural  History  of  the  Earth  and  its 
Minerals."    8vo.  1787. 


4  MEMOIR    OF    BISHOP    HORNE. 

Home  published  a  masterly  pamphlet,  with  this  title,  "  A  fair,  candid,  and  impartial 
state  of  the  case  between  Sir  Isaac  Newton  and  Mr.  Hutchinson :  In  which  is  shown, 
how  far  a  system  of  physics  is  capable  of  mathematical  demonstration :  how  far  Sir 
Isaac's,  as  such  a  system,  has  that  demonstration  ;  and,  consequently,  what  regard  Mr. 
Hutchinson's  claim  may  deserve  to  have  paid  to  it."  Of  this  luminous  and  closely 
reasoned  production,  which  was  never  answered,  a  new  edition  appeared  in  1795.  In 
the  year  1754,  our  author  gave  to  the  world,  though  anonymously,  an  ironical  piece 
with  this  curious  title,  "  Spicilegium  Shuckfordianum,  or  a  nosegay  for  the  critics ; 
being  some  choice  flowers  of  modern  theology  and  criticism,  gathered  out  of  Dr.  Shuck- 
ford's*  supplemental  discourse  on  the  creation  and  fall  of  man,  not  forgetting  Dr.  Gar- 
net'st  Vatikra." 

But  religious  controversy  and  philosophical  pursuits  were  far  from  narrowing  the 
mind  and  abating  the  cheerfulness  of  this  amiable  man ;  for  at  this  period  we  find 
him  corresponding  with  Mr.  Berkeley,  son  of  the  excellent  bishop  of  Cloyne,  in  a  strain 
of  playful  humour  and  fervent  piety,  of  which  the  following  letter  is  in  admirable 
specimen. 

Mag.  Coll.  Oxon.  May  10,  1755.. 
My  dearest  George, 

It  was  with  the  greatest  pleasure  that  I  set  my  eyes  on  your  hand -writing,  and  with 
no  less  do  I  now  take  up  the  pen  to  have  some  conversation  with  you  upon  paper, 
which  is  very  sweet  and  comfortable  when  we  are  prevented  from  having  it  face  to 
face.  Without  this,  the  hurry  about  us,  and  constant  succession  of  fresh  objects, 
insensibly  deface  the  image  of  absent  friends  in  our  hearts,  (such  is  our  weakness  and 
frailty)  in  spite  of  all  our  endeavours  to  the  contrary.  How  lamentably  would  this  be 
the  case  with  regard  to  our  best  friend,  our  absent  Lord  and  Master,  were  it  Aiot  for 
those  letters  full  of  love,  the  Holy  Scriptures,  which  come  directed  to  every  soul, 
though  so  few  take  the  trouble  to  open  the  seals  and  read  them.  As  he  has  been 
pleased  (blessed  be  his  holy  name  for  it)  to  lead  us  to  a  knowledge  of  them,  we  should 
be  taking  all  opportunities  of  comforting  and  encouraging  one  another  in  this  our  pil- 
grimage through  the  land  of  the  dead,  to  the  land  of  the  living.  When  we  cannot  do 
it  by  talking,  we  must  do  it  by  writing.  And  those  can  never  want  a  subject  to  write 
upon,  who  have  an  interest  in  him,  and  are  concerned  in  the  increase  of  his  kingdom  ; 
who,  as  members  of  the  same  body,  have  an  intimate  fellow-feeling,  and  all  suffer  or 
rejoice  for  the  loss  or  recovery  of  a  limb. 

Archdeacon  Hamilton  I  know  well,  and  am  happy  in  calling  him  my  old  friend  and 
companion.  He  is  a  Christian  in  head  and  heart,  the  one  enlightened  with  knowledge, 
the  other  warm  with  love ;  equally  removed  from  a  dead  profession  and  a  groundless 
enthusiasm,  the  two  baneful  plagues  of  this  (I  am  afraid  I  must  say  falling)  church. 
The  news  of  his  recovery,  since  attested  by  a  kind  and  most  excellent  letter  from  him- 
self, we  received  with  great  joy.  He  comes  forth  like  gold  tried  and  brightened  in  the 
furnace  of  sorrows  and  adversity,  to  enrich  many  with  the  riches  of  grace,  the  trea- 
sures of  wisdom  and  knowledge,  hid  in  Christ,  and  manifested  by  the  preaching  of  the 
Gospel  of  God.  I  rejoice  to  hear  you  have  other  faithful  labourers  on  that  side  of  the 
water,  which  confirms  to  us  the  truth  of  that  divine  maxim,  that  God  will  never  leave 
himself  without  a  witness.  There  is  always  a  call,  if  men  had  but  ears  to  hear,  which 
nothing  but  grace  can  furnish  them  with,—"  The  hearing  ear  and  the  seeing  eye,  the 
Lord  hath  made  both  of  them." — I  shall  be  glad  to  hear  how  Dr.  Ellist  goes  on,  and 
whether  he  builds  up  as  well  as  he  pulls  down.  You  surprise  me  much  with  the  ac- 
count of  bishop  Brown§  being  an  admirer  of  Hutchinson.  Let  us  know  a  little  of  your 
confab  together,  and  how  that  matter  stands.  When  you  see  young  Mrs.  Brown,  pre- 
sent my  compliments  to  her,  and  likewise  to  the  other  sister,  good  Mrs.  Breviter,  a  near 
relation  of  Mrs.  Quickly  of  facetious  memory.  You  mention  nothing  of  Mr.  Auchmuty, 
an  old  friend  of  mine  at  Edmund  Hall,  son,  I  think,  of  the  late  dean  of  Armagh.     If 

*  Samuel  Shuckford,  D.  D.  author  of  the  "Connexions  of  Sacred  and  Profane  History,"  and  other 
works  of  great  learning.    He  was  prebendary  of  Canterbury,  and  died  in  1754. 

t  John  Garnet,  D.  D.  who.  by  going  to  Ireland  with  the  Duke  of  Dorset,  in  1751,  obtained  the 
bishopric  of  Leighlin  and  Ferns,  from  whence  he  was  translated  to  Clogher.  He  died  in  1782. 
Bishop  Garnet  was  the  author  of  a  very  ponderous  treatise  on  the  Book  of  Job,  to  which,  like  War- 
burton,  he  assigns  a  date  posterior  to  the  captivity. 

t  Dr.  John  Ellis,  formerly  of  Brasennose  College.  Oxford,  afterwards  beneficed  at  Chester,  and, 
lastly,  in  Dublin.  He  was  the  author  of  a  very  valuable  treatise  which  cuts  up  infidelity  by  the 
roots.  This  work,  entitled,  "  The  Knowledge  of  Divine  Things  from  Revelation,  not  from  Reason. 
or  Nature,"  appeared  first  in  one  volume  octavo,  in  1743,  and  has  since  been  reprinted  three  times. 

$  Dr.  Peter  Brown,  bishop  of  Cork,  and  the  author  of  "  The  Procedure  of  Human  Understanding  ;* 
"  Things  Divine  and  Supernatural  conceived  by  Analogy  ;"  "  Sermons,"  2  vols.  &c. 


MEMOIR    OP    BISHOP    HORNE.  5 

he  be  in  Dublin's  own  self,  touch  him  up.   He  knows  the  truth,  but,  I  am  afraid,  sleep- 
eth.     Give  him  a  jog  or  so. 

Now  for  a  dash  at  Oxford  news.  The  plantation  at  Christ  Church  thrives  and  flou- 
rishes. Little  Charles  by  going  to  a  play,  (the  Conscious  Lovers,  I  think)  and  scamper- 
ing from  hence  again  upon  our  friend  Pie-ball,  to  dance  upon  his  brother's  birth-night, 
has  pretty  well  got  over  the  imputation  of  methodism,  and  things  are  quiet.  I  intend 
to  exist  with  him  often  in  a  paradisaical  way,  in  the  neighbourhood  of  the  Wheat 
Sheaf,  the  prettiest  retirement  from  the  noise  and  hurry  of  the  world  that  I  know. 
That  most  excellent  youth  ille  noster,  is  much  better  in  mind  and  body,  having  taken 
our  advice  concerning  the  nature,  use  and  advantages,  of  an  able-bodied  servitor,  to 
assist  in  the  education  of  the  Mr.  L.'s  men,  more  famous  than  they  are  likely  to  be 
vseful  in  their  generations. 

I  have  spent  two  or  three  evenings  with  Dr.  Patten,*  in  whose  manner  and  conver- 
sation the  Spirit  of  Christianity  breathes  as  strong  as  ever  I  saw  it.  He  is  quite  a 
spiritual  man,  and  has  imbibed  Law's  piety  without  his  whims.t  We  have  had  a  pretty 
translation  of  Psalm  cvii.  from  Ben  Wheeler,}  of  Trinity,  occasioned  by  reading  Ro- 
maine,§  so  that  you  see  we  are  putting  on  WtolS  il^^-ll 

Going  last  Sunday  evening  to  call  upon  Glasse,1T  I  found  him  and  Charles  Poyntz,** 
instead  of  flaunting  in  our  carnival  walks,  sitting  together  over  the  cordial  bishop  Hall. 
How  acceptable  to  God  are  such  young  converts !  It  brought  to  my  mind  a  sweet  pas- 
sage in  the  Song  ;  "  I  went  down  into  the  garden,  to  see  the  fruits  of  the  valley,  to  see 
whether  the  vine  flourished,  and  the  pomegranate  budded." 

And  now,  rav  dear  friend,  what  shall  I  say  more?  It  has  pleased  God  to  bring  you 
up  to  an  early  piety,  under  the  best  of  fathers,  an  ornament  and  honour  to  the  Chris- 
tian church,  to  keep  you  steady  in  the  communion,  doctrine,  and  discipline  of  that 
church,  committed  to  the  saints  by  Jesus  Christ,  the  glorious  head  of  it ;  to  lead  you 
to  those  living  fountains  of  waters,  the  Holy  Scriptures,  which  to  so  many  are  indeed 
"  a  fountain  sealed,"  and  not  to  be  opened  but  by  the  keys  of  David,  so  graciously  put 
into  our  hands  ;  to  give  you  a  noble  courage,  undaunted  perseverance  of  mind,  and 
great  readiness  of  speech ;  and  thus  furnished,  to  throw  you  into  a  large  acquaintance 
amongst  the  heads  and  rulers  of  our  disordered  affairs.  Gird  close,  therefore,  the  ar- 
mour of  God,  pray  earnestly  for  the  wisdom  of  the  Spirit  to  direct ;  and  his  almighty 
power  to  strengthen  you  ;  thus  go  forth  in  the  name  of  Jesus  Christ,  the  conqueror  of 
sin,  death,  and  hell,  and — "  the  Lord  prosper  you,  I  wish  you  good  luck  in  the  name  of 
the  Lord."  And  oh !  in  your  prayers  to  the  throne  of  grace,  remember  one,  whose 
ardent  desire  it  is,  by  giving  you  any  assistance  in  his  power,  to  prove  himself,  your 
sincere  and  affectionate  brother  in  the  faith  of  Christ, 

G.  HORNE. 

Love  to  the  Archdeacon,  who  shall  hear  soon  from  me.  I  am  just  told  there  is  an 
apology  come  out  for  the  clergy  against  Romaine.  If  we  can  once  make  them  talk  we 
shall  do.     "  The  dumb  spake,  and  the  people  wondered  1" 

To  George  Berkeley,  Esq.  Mary-street,  Dublin. 

About  this  time  our  author  published  two  sermons ;  one  preached  in  Magdalen  Col- 
lege Chapel,  on  the  anniversary  of  St.  John  the  Baptist ;  and  the  other,  entitled, 

*  Thomas  Patten,  D.  D.  then  fellow  of  Corpus  Christi  College,  and  afterwards  rector  of  Childrey 
in  Berkshire.    He  was  the  author  of  some  excellent  Sermons,  and  died  in  1790. 

t  William  Law,  A.  M.  He  was  a  nonjuring  divine,  or  one  who  refused  to  take  the  oaths  to  the 
reignine  family.  He  was  domesticated  as  chaplain  in  the  family  of  Mr.  Gibbon,  the  historian,  who 
speaks  highly  of  his  piety  and  genius.  It  is  however  to  be  lamented  that  the  author  of  "  the  Seri- 
ous Call  to  a  devout  and  holy  life,"  should  have  fallen  into  the  very  dregs  of  mysticism.  He  died 
in  1761. 

X  Benjamin  Wheeler,  of  Trinity  College,  and  afterwards  fellow  of  Magdalen  College,  took  his 
doctor's  degree  in  1770,  and  died  July  21,  1783.  He  was  professor  of  poetry  in  the  University  ;  and 
of  whom  Dr.  Johnson,  in  a  letter  to  a  young  clergyman,  relates  the  following  anecdote; — "My 
learned  friend.  Dr.  Wheeler  of  Oxford,  when  he  was  a  young  man,  had  the  care  of  a  neighbouring 
parish,  for  which  he  was  never  paid  :  but  he  counted  it  a  convenience,  that  it  compelled  him  to 
make  a  sermon  weekly.  One  woman  he  could  not  bring  to  the  communion  ;  and  when  he  reproved 
or  exhorted  her,  she  only  answered,  that  she  was  no  scholar.  He  was  advised  to  set  some  good 
woman  or  man  of  the  parish,  a  little  wiser  then  herself,  to  talk  to  her  in  language  level  to  her  mind." 

§  The  late  celebrated  William  Romaine,  M.  A.  rector  of  St.  Anne,  Blackfriars,  who  had  just  before 
published  his  Discourse  on  the  107th  Psalm. 

||  The  covering  of  truth. 

IT  Samuel  Glasse,  then  a  student  of  Christ  Church,  D.  D.  in  1769,  and  afterwards  chaplain  in  or- 
dinary to  his  majesty,  and  rector  of  Wanstead.  Between  this  excellent  divine  and  bishop  Home, 
the  closest  intimacy  subsisted  during  life. 

**  Charles  Poyntz,  was  M.  A.  of  Christ  Church,  in  1759,  and  D.  D.  in  1769. 


6  MEMOIR    OF    BISHOP    HORNE. 

"  Christ  the  Light  of  the   World."     It  is  very  extraordinary,  that  neither  of  these 
valuable  discourses  should  have  found  a  place  in  the  collection  of  his  works  ;  which 
unaccountable  omission  leads  us  to  express  our  regret  that  a  correct  and  uniform  edi- 
tion of  the  productions  of  this  sound  divine  and  elegant  writer,  has  not  hitherto  made 
its   appearance.     The   publication  of  the  sermon    preached   in   the   university  pulpit, 
brought  the  author  iulo  a  controversy,  in   which  he  distinguished  himself  not  more 
by  his  zeal  for  truth,   than  by  Christian   meekness.     In   1156,  appeared   a  pamphlet 
with  this  title,  "  A  Word  to  trie  Hutchinsonians  ;  or,  Remarks  on   three  extraordinary 
Sermons,  lately  preached  before  the  University  of  Oxford,  by  the  Rev.  Dr.  Patten,  the 
Rev.  Mr.  Wetherell,*  and  the  Kev.  Mr.  Home."     About  the  same  time  was  published, 
another  tract  to  the  same  purpose,  but  to  which  the  author  had  the  candour  of  prefix- 
ing his  name.     This  last  piece  bears  the  title  of  "  The  Use  of  Reason,  asserted  in  mat- 
ters of  Religion  ;  or,  Natural  Religion   the  foundation  of  Revealed.     In  answer  to  a 
Sermon  preached   before  the  University  of  Oxford,  on  Whit-Sunday,  July  13,  1755  ; 
and  lately  published  at  the  request  of  the  Vice-Chancellor,  and  other  heads  of  houses, 
by    T.    Patten,  D.   D.   Fellow  of  Corpus  College;  by   Ralph   Heathcote,   M.  A.  of 
Jesus  College,  Cambridge,  and   assistant  preacher  at  Lincoln's  Inn."     To  these  vio- 
lent attacks  upon  a  set  of  respectable  scholars,  who  had  no  otherwise  rendered  them- 
selves the  object  of  censure,  than  by  exerting  themselves  with  peculiar  energy  in  the 
revival  of  Hebrew  literature,  our  author  replied  in  "  An  Apology  for  certain  Gentle- 
men in  the  University  of  Oxford,  aspersed  in  a  late  anonymous  pamphlet;  with  a  post- 
script concerning  another  pamphlet  lately  published  by  the  Rev.  Mr.  Heathcote."    The 
last  of  these  adversaries  had  prudence  enough  to  withdraw  from  a  contest  into  which 
he  had  obtruded  out  of  vanity,  and   to  ingratiate   himself  into  the  favour  of  his  friend, 
the  redoubtable  Dr.  VVarburton  ;  but  the  anonymous  writer  who  had  provoked  the  war- 
fare, continued  it,  though  with  a  feeble  hand,  in  a  tract  entitled,   »'  True  Censure  no 
Aspersion  ;  or  a  vindication  of  a   late   seasonable   admonition,   called   a  Word  to  the 
Hutchinsonians,  in  a  letter  to  the  Rev.  Mr.  Home."     It  is  now  well  known  that  this 
piece,  and  the  one  which  it  defends,  came  from  the  pen  of  Mr.  Kennicott,  the  cele- 
brated collator  of  Hebrew  manuscripts,  whose  learning  lay  contracted  within  very  nar- 
row limits,  but  who  compensated  the  want  of  genius  and  judgment  by  the  most  inde- 
fatigable industry.     The  illiberality  with   which  this  divine  treated  some  of  his  con- 
temporaries, who  were  by  much  his  superiors,  not  only  in  general  knowledge,  but  even 
in  that  branch  of  study  upon  which  he  prided  himself  the  most,  very  naturally  excited 
their  jealousy,  when  they  saw  him  embark  in  a  concern  of  such  apparent  hazard,  as 
that  of  publishing  an  improved  edition  of  the  Old  Testament.     Estimating  his  abilities 
by  what  they  knew  of  him,  and  of  his  spirit,  by  these  intemperate  publications,  the 
persons  who  were  stigmatized  as  a  sect,  by  the  name  of  Hutchinsonians,  regarded  the 
project  of  Kennicott  in  the  light  of  a  speculation  pregnant  with  mischief  to  the  cause 
oi'  revelation.    Among  others,  who  took  alarm  on  this  occasion,  was  Mr.  Home,  whose 
apprehensions,  instead  of  being  removed  by  the  publication  of  the  plan,  were  increased 
by  the  petulance  of  its  language,  the  confidence  of  the  author,  and  the  freedom  of  his 
censures.     This  work  drew  from  Mr  Home  one  of  the  keenest  of  his  performances, 
under  the  title  of"  A  View  of  Mr.  Kenuicott's  method  of  correcting  the  Hebrew  Text, 
w';Lh  three  queries  formed  thereupon,  and  twenty  submitted  to  the  consideration  of  the 
learned  and  Christian  world."     It  is  but  justice,  however,  to  these  two  eminent  men, 
to  observe  in  this  place,  that  as  the  work  which  was  the  subject  of  animadversion  in 
this  tract  proceeded,  the  opposition  to  it  abated,  in   consequence  of  the  circumspection 
ad  >p!ed  by  the  collator,  who   had  the   discretion  to  turn  the  hints  of  his  opponents  to 
the  advantage  of  his  literary  labours.     Thus  controversy,  when  properly  managed  and 
duiy  improved,  tends  to  put  the  one  party  upon  his  guard,  and  to  direct  him  in  a  better 
course,   while   it   acls   as  a  stimulant  to  the  other  in  detecting  errors,  and  suggesting 
practical  improvements.     The  province  of  science  has  been  extended  by  those  disputes, 
in  which  the  world  at  large  finds  little  interest,  and  of  which  superficial  minds  are  apt 
to  entertain  an  unfavourable  judgment,  as  though  it  were   nothing  more  than  a  waste 
of  words   and   the   ebullition  of  passion   excited   by  the   difference   of  opinion.     But  it 
should  be  considered,  that  truth  is  not  eliciied  without  inquiry,  and  that  on  subjects  of 
importance,  wlien  men  of  ability  contend,  they  of  necessity  bring  forward  their  strong- 
est reasons,  and  examine  every  argument  and  testimony  with  a  rigid  and  scrupulous 
severity.     It  is,  however,  happy  when   theological  contests  are  conducted  in  the  spirit 
which   distinguished  that  great  ornament  of  our  church,  the  judicious  Hooker,  whose 
sharpest  language  to  a  captious  disputant  was  this,  "  Your  next  argument  consists  of 

*  N  ith-in  Wetherell.  of  Univer-ity  College,  took  his  Master's  Degree  in  1750,  and  those  of  B.  and 
D.  D  in  1764.    He  became  Master  of  his  college,  Prebendary  of  Westminster,  and  Dean  of  Hereford. 


MEMOIR    OP    BISHOP    HORNK.  7 

(railing  and  of  reasons  ;  to  your  railing  I  say  nothing  ;  to  your  reasons,  I  say  what  fol- 
lows." Such  was  the  temper  in  which  our  author  defended  the  principles  he  espoused: 
and  it  is  pleasing  to  remark,  that  though  he  had  received  rather  coarse  treatment  from 
Kennicott,  and  thought  very  little  of  his  great  scheme,  a  perfect  friendship  afterwards 
subsisted  between  them,  which  was  not  in  the  least  disturbed  till  the  death  of  the  col- 
lator, in  1783. 

In  1758,  Mr.  Home  discharged  the  office  of  junior  proctor  of  tiie  University  ; 
and  the  next  year,  he  took  his  degree  of  Bachelor  in  Divinity.  At  tiiis  time  he  was 
a  liberal  correspondent  of  Dr.  Dodd,  who  had  then  undertaken  the  management  of 
the  Christian  Magazine,  for  Newberry.  Some  of  the  most  valuable  papers  in  that 
useful  miscellany  came  from  the  pen  of  our  author,  under  the  signature  of  Aeade- 
micus. 

In  1764,  he  took  the  degree  of  Doctor  in  Divinity  ;  but  it  is  remarkable  that  he  never 
had  any  benefice,  or  preferment,  till,  by  the  death  ot  Dr.  Jeuner,  President  of  Magda- 
.  len  College,  in  1768,  he  was  elected  to  succeed  him  in  that  important  station.  This 
year  he  also  entered  into  the  marriage  state,  with  the  daughter  of  Philip  Burton,  Esq. 
of  Hatton-street,  in  London,  and  of  Eltham,  in  Kent.  By  this  tady  he  had  three 
•  daughters.  The  year  following  he  testified  his  regard  for  the  Junior  members  of  his 
college,  by  publishing,  with  a  view  to  their  edification,  "Considerations  on  the  Life  and 
Death  of  St.  John  the  Baptist."  This  inestimable  little  work  was  the  substance  of 
several  sermons,  which  were  delivered  by  the  author,  before  the  University,  in  f.Iagda- 
len  Chapel,  according  to  annual  custom. 

In  1771  he  was  appointed  Chaplain  in  Ordinary  to  his  Majesty  ;  and  in  1772,  when 
an  association  was  formed  by  those  divines  who  inclined  to  the  Ariau  or  Soclniau  tenets, 
for  the  purpose  of  abolishing  subscription  to  the  Thirty-nine  Articles,  Dr.  Home  printed 
a  letter,  addressed  to  Lord  North,  "  On  the  projected  Reformation  of  the  Church  of 
England  ;"  in  which  he  showed  clearly,  that  the  projected  scheme,  instead  of  promoti  ig 
unity,  and  advancing  the  cause  of  Christianity,  would  be  the  occasion  of  discord,  and 
the  sourse  of  infidelity. 

In  1776  appeared  that  great  work  which  had  for  many  years  been  his  favourite 
employment,  and  to  the  perfection  of  which  he  brought  all  the  stores  of  his  multifari- 
ous studies,  and  the  fruits  of  his  retired  meditations.  This  was  bis  "  Commentary  on 
the  Psalms,"  in  two  volumes,  quarto;  and  when  Mr.  Prince  the  publisher,  was 
carrying  the  first  set  to  the  college,  some  person  who  met  him  asked  what  he  had  gut 
there.  "  It  is,"  said  the  bookseller,  "  a  new  work  of  the  Presidenr  oi  !! r  igd  len,  whose 
farmer  productions  have  given  him  a  name,  but  this  will  render  his  name  immortal."*'  Of 
this  Commentary  it  may  be  truly  said,  that  it  is  equally  adapted  to  edify  the  profound 
scholar  and  the  unlearned  Christian;  that  it  throws  light  upon  dark  passages,  and 
clears  up  difficulties  without  the  parade  of  criticism  ;  while  in  every  elucidation,  practi- 
cal improvement  is  consulted,  and  the  reader  of  every  description  is  enabled  to  draw 
spiritual  instruction  even  from  the  dry  subject  of  philological  discission. 

This  year  Dr.  Home  was  appointed  Vice-Chancellor  of  the  University,  in  which 
important  station  he  continued  till  the  close  of  1780  ;  and  it  may  be  truly  s  iid,  that  no 
person  ever  held  that  office  with  greater  dignity  and  popularity.  On  the  de;>l h  of  David 
Hume,  his  zealous  admirer,  Adam  Smith,  published  an  extravagant  panegyric  upon  the 
philosopher;  in  which  he  was  not  contented  with  praising  his  friend  for  his  meritorious 
qualities,  as  a  moral  character,  and  his  splendid  talents  as  a  writer,  but  he  coloured  tiie 
picture  in  such  a  manner  as  to  give  his  hero  every  virtue  that  could  adorn  human  na- 
ture, and  that  obviously  for  the  purpose  of  undervaluing  the  principles  of  revealed  re- 
ligion, and  of  depreciating  the  motives  of  its  professors.  As  an  antidote  to  this  per 
cious  apology  for  the  poison  of  infidelity,  the  Vice-Chancellor  of  Oxford  published  "  A 
Letter  to  Dr.  Smith,  on  the  Life,  Death,  and  Philosophy  of  his  Friend,  David  Hume, 
Esq.  by  one  of  the  People  called  Christians."  In  this  little  piece,  vv  i  ch  happily  blends 
the  closest  reasoning  with  the  keenest  wit,  the  character  of  Hum-  is  faithfully  de.iu- 
eated,  and  the  malignant  conduct  of  his  panegyrist  completely  exposed.  In  17 79,  \)v. 
Home  favoured  the  world  with  two  volumes  of  admirable  Sermons,  in  which  line  of 
composition  it  may  safely  be  affirmed  that  he  has  been  equalled  by  i'rw  and  excelled  by 
none  ;  for  his  style  is  remarkably  vigorous,  and  yet  so  perfectly  simple,  that  the  plainest 
understanding  cannot  avoid  being  immediately  convinced  by  the  arguments,  and  affected 
by  the  exhortations. 

On  the  advancement  of  Dr.  Cornwallis  to  the  bishopric  of  Lichfield,  in  1781,  the 
President  of  Magdalen  was  appointed  to  succeed  him  in  the  deanery  of  Canterbury, 
from  which  period,  till  his  elevation  to  a  higher  station  in  the  church,  be  divided  his 
itime  in  a  regular  course  between  the  duties  of  the  College  and  the  Cathedral,  to  the 


8  MEMOIR    OP   BISHOP    HORNE. 

equal  satisfaction  of  all  who  had  the  happiness  of  living  under  his  government. 
During  his  residence  at  Canterbury,  he  was  ever  ready  to  exert  his  services  in  the  pul- 
pit on  public  occasions.  The  opening  of  a  new  organ  in  the  Cathedral,  the  institution 
of  Sunday  Schools,  the  anniversary  of  the  gentlemen  educated  in  the  King's  School, 
and  the  visitation  of  the  Archbishop,  afforded  him  opportunities  of  displaying  in  that  city 
with  what  taste  and  feeling  he  could  describe  the  power  of  music ;  with  what  zeal  he 
could  plead  for  the  indigent ;  with  what  energy  he  could  point  out  the  means  of  ob- 
taining true  wisdom;  and  with  what  strength  he  could  "  contend  for  the  faith  once 
delivered  unto  the  saints." 

While  on  these  occasions  he  gratified  the  public  as  a  preacher,  his  talents  were  also 
employed  as  a  writer,  in  exposing  the  vain  pretensions  of  "  Science,  falsely  so  called." 
In  1784  appeared,  but  without  his  name,  a  small  volume  entitled,  "  Letters  on  Infi- 
delity ;"  in  which  the  system  of  Hume  is  held  up  to  just  contempt,  and  the  sophistry  of 
that  sceptic  laid  open  in  all  its  native  deformity.  With  the  same  anxious  concern  for 
the  cause  of  Christianity,  our  author  next  encountered  the  great  champion  of  Socinian- 
ism,  in  "  A.  letter  to  the  Rev.  Dr.  Priestley,  by  an  Undergraduate."  For  while,  in  the 
judgment  of  the  Dean,  infidelity  had  a  necessary  tendency  to  destroy  morality,  by 
depriving  it  of  the  only  sanction  that  can  give  it  force  for  the  regulation  of  human  ac- 
tions, he  also  looked  upon  that  which  is  called  the  Unitarian  doctrine,  especially  as 
taught  in  the  modern  schools,  in  the  light  of  an  auxiliary,  or  rather  guide  to  that  enemy 
of  God's  image  in  the  soul  of  man. 

At  length,  though  too  late  for  the  benefit  of  the  church,  the  great  merit  of  Dr. 
Home  was  rewarded  with  the  mitre,  by  his  consecration  to  the  bishopric  of  Norwich, 
June  7th,  1790  ;  the  sermon  on  which  occasion  being  preached  by  his  old  and  constant 
friend  Dr.  Berkley,  Prebendary  of  Canterbury.  Soon  after  this  event,  he  resigned  his 
station  in  Magdalen  College  ;  but,  though  he  repaired  to  his  episcopal  palace,  he  found 
it  difficult  to  go  up  and  down  the  steps,  owing  to  his  increasing  infirmities,  for  the  alle- 
viation of  which  he  was  constrained  to  reside  at  Bath,  where  the  use  of  the  waters  gave 
him  temporary  relief.  At  this  time  his  eldest  daughter  was  married  to  the  reverend 
Mr.  Selby  Hele,  rector  of  Colesworth,  in  Bedfordshire,  and  chaplain  to  his  Royal  High- 
ness the  Prince  of  Wales.  On  this  occasion,  the  Bishop  wrote  the  following  letter  to 
Dr.  Berkley,  which  evinces  the  same  fervent  piety  and  innocent  gaiety  that  distinguished 
the  accomplished  writer  throughout  life. 

Bath,  May  21,  1791. 
My  Dear  Friend. 
In  negotiations  of  the  matrimonial  kind,  multa  cederunt  inter,  &c.  and  therefore  I 
think  it  better  to  say  nothing  of  the  matter  till  the  newspapers  tell  it  every  body  at 
once  that  the  thing  is  done,  and  there's  an  end  of  it.  I  always  desired  my  girls  to 
secure  three  points  in  a  husband — good  temper,  good  sense,  and  good  principles:  if  they 
meet  with  a  good  person  and  a  good  fortune,  they  might  be  thrown  in,  and  no  harm. 
For  the  present  instance,  as  far  as  I  can  judge,  we  are  well  off  throughout,  and  all 
parties  pleased,  and  so  God  bless  them.  To  see  a  little  of  the  world  before  they  settle, 
they  are  gone  for  three  or  four  months  upon  the  Continent ;  as  to  cake,  we  must  there- 
fore wait,  I  belie\e,  for  a  slice  of  right  national,  for  they  set  off  on  the  evening  of  the 
wedding-day ;  and  the  trusty  Betty,  on  her  return  to  Eltham,  deposed  she  had  seen 
'em  under  sail  for  the  coast  of  France.  Best  thanks  to  Mrs.  Berkeley,  for  her  very 
kind  letter,  which  has  found  its  way  hither.  My  wife  is  passing  a  few  days  at  Otham, 
after  the  hurry  and  heat  of  Sackville  street. 

I  bless  God  the  waters  and  weather  here  carry  me  on  charmingly.  I  write,  you 
see,  nearly  as  well  as  ever  I  did  ;  and  as  to  utterance,  hope  to  be  a  match  for  Nor- 
wich Cathedral  by  the  end  of  July,  when  I  am  engaged  there  for  the  infirmary. 
Once  a  year,  by  God's  blessing,  I  propose  to  refresh  nature  at  Bath,  and  keep  things 
going. 

I  hope,  when  we  get  rid  of  these  cold  winds,  for  such  they  are,  notwithstanding  the 
sun  this  day,  Mr.  Berkeley's  gout  will  melt  away  like,  ice  in  the  fair  weather.  The 
doctors  want  me  to  have  a  fit ;  but  I  wish  to  leave  that  matter  to  God"s  goodness.  I 
soothe  my  mind,  and  settle  my  temper  every  night  with  a  page  or  two  of  Boozy  (i.  e. 
Boswell's  Life  of  Dr.  Johnson,)  and  always  meet  with  something  to  the  purpose.  My 
sleep  is  sweet  after  it.  God  bless  you  all.  So  prayeth,  my  dear  friend, 
Your  affectionate  friend  and  servant, 

G.  NORWICH. 

This  year  the  good  prelate  published  the  "Charge  to  the  Clergy  of  his  Diocess ;" 
which,  on  account  of  the  declining  state  of  his  health,  he  had  been  prevented  from  de- 


MEMOIR    OF    BISHOP    HORNE.  9 

livering  personally,  but  which  he  now  sent  to  them  from  the  press,  as  he  says  in  the 
preliminary  advertisement,  "  that  so,  whenever  lie  should  be  called  hence,  he  might 
leave  some  testimony  of  his  regard  for  them,  and  attention  to  their  concerns."  This 
was- the  completion  of  all  his  public  customs  ;  and  the  close  was  marked  by  the  same 
liveliness  of  sentiment,  perspicuity  of  illustration,  and  zeal  for  evangelical  truth, 
which  distinguished  him  in  every  stage  of  his  ministry.  In  this  farewell  discourse,  he 
treats  with  a  vigour  of  reasoning  almost  peculiar  to  himself,  "  the  nature  of  God  ;  the 
nature  of  man ;  the  saving  principle  of  faith  ;  the  importance  and  use  of  the  church  ; 
the  obedience  due  to  civil  government ;  and  the  necessity  of  a  pure  life  and  holy  con- 
versation." 

The  complication  of  disorders  with  which  this  excellent  man  was  afflicted,  compelled 
him  to  return  to  Bath  ;  but,  on  the  road,  he  was  attacked  by  a  paralytic  stroke,  which, 
though  it  did  not  weaken  his  mental  powers,  deprived  him  of  articulate  utterance  ;  and 
it  was  but  by  slow  degrees  that  he  so  far  recovered  his  speech  as  to  be  understood  by 
his  attendants.  Not  long  before  his  departure  "  to  that  rest  which  remaineth  for  the 
people  of  God,"  he  signified  a  strong  wish  to  have  the  sacrament  of  the  Lord's  Supper 
administered  to  him  ;  and  when  the  solemn  ordinance  was  over,  he  clasped  his  hands 
with  an  emotion  of  rapturous  devotion,  and  exclaimed,  "  Now  am  I  blessed  indeed  !" 
He  languished  on,  from  this  time  till  January  17th,  1792,  and  then  breathed  his  last, 
without  a  groan.  "  Mark  the  perfect  man,  and  behold  the  upright,  for  the  end  of  that 
man  is  peace." 

The  mortal  remains  of  the  bishop  were  interred  in  the  family  vault,  belonging  to  his 
father-in-law,  Philip  Burton,  Esq.  at  Eltham,  in  Kent ;  in  the  church-yard  of  which 
parish  is  a  monument,  with  the  following  inscription,  a  copy  of  which,  with  some  slight 
alteration,  is  also  placed  on  a  tablet  to  his  memory,  in  the  Cathedral  of  Norwich : 

Here  lie  interred 

The  earthly  Remains  of 

The  right  reverend  GEORGE  HORNE,  D.  D. 

Many  years  president  of  Magdalen  College,  in  Oxford, 

Dean  of  Canterbury, 

And  late  Bishop  of  Norwich. 

In  whose  Character, 

Depth  of  Learning,  brightness  of  Imagination, 

Sanctity  of  Manners,  and  sweetness  of  Temper, 

Were  united  beyond  the  usual  lot  of  Mortality. 

With  his  discourses  from  the  Pulpit,  his  hearers 

Whether  of  the  University,  the  City, 

Or  the  Country  Parish, 

Were  edified  and  delighted. 

His  Commentary  on  the  Psalms  will  continue  to  be 

A  Companion  to  the  Closet, 

Till  the  Devotion  of  Earth  shall  end  in  the  Hallelujahs 

of  Heaven. 

Having  patiently  suffered  under  such  infirmities 

As  seemed  not  due  to  his  years, 

His  Soul  took  its  flight  from  this  Vale  of  Misery, 

To  the  unspeakable  loss  of  the  Church  of  England, 

And  his  surviving  Friends  and  Admirers, 

Jan.  17th,  1792,  in  the  62d  Year  of  his  Age. 

The  style  of  Bishop  Home  is  nervous,  and  frequently  epigrammatic,  particularly  on 
subjects  of  a  controversial  nature,  and  where  serious  argument  would  have  been  thrown 
away  upon  those  who  either  wanted  sense  or  honesty  to  feel  its  force,  and  to  treat  it 
with  reverence.  But  though  this  Christian  advocate  sometimes  indulged  in  a  sportive 
humour,  when  he  condescended  to  enter  the  list  with  writers  whose  talents  he  con- 
ceived to  be  dangerously  employed,  he  never  disgraced  his  powers  by  acrimony,  nor 
weakened  the  effect  of  them  by  abuse.  "  Wit,"  said  he,  "  if  used  at  all,  should  be  tem- 
pered with  good  humour,  so  as  not  to  exasperate  the  person  who  is  the  object  of  it ;  and 
then  we  are  sure  there  is  no  mischief  done.  The  disputant  ought  to  be  at  once  firm 
and  calm ;  his  head  cool,  and  his  heart  warm." 

The  conduct  of  the  bishop  corresponded  with  the  picture  of  his  heart  exhibited  in  his 
literary  productions.  He  was  distinguished  by  the  suavity  of  his  manners,  no  less  than 
by  the  firmness  of  his  faith  and  the  ard^ir  of  his  zeal.  He  was  not  only  a  "  burning,  but 
a  shining  light,"  exhibiting  in  every  relation  the  practical  influence  of  those  principles 
which  he  thought  it  his  duty  to  defend  against  all  gainsayers. 

He  was  a  most  agreeable  as  weli  as  instructive  companion  ;  and  as  he  abounded  in 
anecdote,  which  he  always  introduced  in  season,  his  conversation  never  failed  to  afford 
delightful  entertainment  to  those  who  had  a  taste  for  moral  and  intellectual  pleasure 
That  he  might  never  forget  the  solemn  obligations  by  which  he  had  bound  himself,  it 

2 


10  MEMOIR    OP    BISHOP    HORNE. 

was  his  prescribed  custom  to  read  over  the  service  for  the  ordination  of  priests,  on  the 
first  day  of  every  month,  which  practice  being  accompanied  by  devout  meditation,  was 
well  calculated  to  increase  his  humility,  to  strengthen  his  faith,  and  to  animate  his  reso- 
lution in  the  discharge  of  his  duty. 

Besides  the  publications  which  have  been  already  noticed,  he  wrote  the  "  Preface  to 
Dodd's  Translation  of  Cailimachus  ;"  a  Tract  "  On  the  Repeal  of  the  Test  Act ;"  the 
"  Miscellany  by  Nathaniel  Freebody,"  in  the  St.  James's  Chronicle  for  1767  ;  several 
papers  signed  Z.  in  the  Olla  Podrida,  published  in  1787;  some  others  printed  by  the 
late  Rev.  William  Jones,  his  Chaplain,  in  the  "Scholar  Armed,"  2  vols.  8vo. ;  and, 
since  his  death,  three  volumes  of  his  Sermons  have  been  printed,  together  with  his 
«•  Miscellaneous  Works  and  Essays  ;"  and  "  Considerations  on  the  Life  and  Death  of 
Abel,"  &c. 


PREFACE. 


The  Psalms  are  an  epitome  of  the  Bible,  adapted  to  the  purposes  of  de- 
votion. They  treat  occasionally  of  the  creation  and  formation  of  the 
world  ;  the  dispensations  of  Providence,  and  the  economy  of  grace  ;  the 
transactions  of  the  patriarchs  ;  the  exodus  of  the  children  of  Israel ;  their 
journey  through  the  wilderness,  and  settlement  in  Canaan  ;  their  law, 
priesthood,  and  ritual;  the  exploits  of  their  great  men,  wrought  through 
faith ;  their  sins  and  captivities ;  their  repentances  and  restorations  ;  the 
sufferings  and  victories  of  David ;  the  peaceful  and  happy  reign  of  Solo- 
mon ;  the  advent  of  Messiah,  with  its  effects  and  consequences ;  his  in- 
carnation, birth,  life,  passion,  death,  resurrection,  ascension,  kingdom, 
and  priesthood  ;  the  effusion  of  the  Spirit ;  the  conversion  of  the  nations ; 
the  rejection  of  the  Jews;  the  establishment,  increase,  and  perpetuity  of 
the  Christian  church ;  the  end  of  the  world  ;  the  general  judgment ;  the 
condemnation  of  the  wicked,  and  the  final  triumph  of  the  righteous  with 
their  Lord  and  King.  These  are  the  subjects  here  presented  to  our  medi- 
tations. We  are  instructed  how  to  conceive  of  them  aright,  and  to  ex- 
press the  different  affections,  which,  when  so  conceived  of,  they  must  ex- 
cite in  our  minds.  They  are,  for  this  purpose,  adorned  with  the  figures, 
and  set  off  with  all  the  graces  of  poetry  ;  and  poetry  itself  is  designed  yet 
farther  to  be  recommended  by  the  charms  of  music,  thus  consecrated  to 
the  service  of  God  ;  that  so  delight  may  prepare  the  way  for  improvement, 
and  pleasure  become  the  handmaid  of  wisdom,  while  every  turbulent  pas- 
sion is  calmed  by  sacred  melody,  and  the  evil  spirit  is  still  dispossessed  by 
the  Harp  of  the  Son  of  Jesse.  This  little  volume,  like  the  paradise  of 
Eden,  affords  us  in  perfection,  though  in  miniature,  everything  that  grow- 
eth  elsewhere,  "  every  tree  that  is  pleasant  to  the  sight,  and  good  for 
food  :"  and  above  all,  what  was  there  lost,  but  is  here  restored,  the  tree 
of  life  in  the  midst  of  the  garden.  That  which  we  read,  as  matter  of 
speculation,  in  the  other  Scriptures,  is  reduced  to  practice,  when  we  recite 
it  in  the  Psalms  ;  in  those,  repentance  and  faith  are  described,  but  in  these 
they  are  acted  ;  by  a  perusal  of  the  former,  we  learn  how  others  served 
God,  but,  by  using  the  latter,  we  serve  him  ourselves.  "  What  is  there 
necessary  for  man  to  know,"  says  the  pious  and  judicious  Hooker,  "  which 
the  Psalms  are  not  able  to  teach  1  They  are  to  beginners  an  easy  and 
familiar  introduction,  a  mighty  augmentation  of  all  virtue  and  knowledge 
in  such  as  are  entered  before,  a  strong  confirmation  of  the  most  perfect 
among  others.  Heroical  magnanimity,  exquisite  justice,  grave  moderation, 
exact  wisdom,  repentance  unfeigned,  unwearied  patience,  the  mysteries  of 
God,  the  sufferings  of  Christ,  the  terrors  of  wrath,  the  comforts  of  grace, 
the  works  of  Providence  over  this  world,  and  the  promised  joys  of  that 


12  PREFACE. 

world  which  is  to  come,  all  good  necessarily  to  be  either  known,  or  done, 
or  had,  this  one  celestial  fountain  yieldeth.  Let  there  be  any  grief  or  dis- 
ease incident  unto  the  soul  of  man,  any  wound  or  sickness  named,  for 
which  there  is  not,  in  this  treasure-house,  a  present  comfortable  remedy  at 
all  times  ready  to  be  found."*  In  the  language  of  this  divine  book,  there- 
fore, the  prayers  and  praises  of  the  church  have  been  offered  up  to  the 
throne  of  grace,  from  age  to  age.  And  it  appears  to  have  been  the  Man- 
ual of  the  Son  of  God  in  the  days  of  his  flesh ;  who,  at  the  conclusion  of 
his  last  supper,  is  generally  supposed,  and  that  upon  good  grounds,  to  have 
sung  a  hymn  taken  from  it  ;f  who  pronounced  on  the  cross  the  beginning 
of  the  twenty  second  Psalm  ;  "  My  God,  my  God,  why  hast  thou  forsaken 
me  ?"  and  expired  with  a  part  of  the  thirty-first  Psalm  in  his  mouth  ;  "  Into 
thy  hands  1  commend  my  spirit."  Thus  He,  who  had  not  the  spirit  by  mea- 
sure, in  whom  were  hidden  all  the  treasures  of  wisdom  and  knowledge, 
and  who  spake  as  never  man  spake,  yet  choose  to  conclude  his  life,  to 
solace  himself  in  his  greatest  agony,  and  at  last  to  breathe  out  his  soul,  in 
the  Psalmist's  form  of  words,  rather  than  his  own.  No  tongue  of  man  or 
angel,  as  Dr.  Hammond  justly  observes,  can  convey  a  higher  idea  of  any 
book,  and  of  their  felicity  who  use  it  aright. 

Proportionable  to  the  excellency  of  the  Psalms,  hath  been  the  number 
of  their  expositors.  The  ancients  were  chiefly  taken  up  in  making  spiri- 
tual or  evangelical  applications  of  them  ;  in  adapting  their  discourses  on 
them  to  the  general  exigencies  of  the  Christian  church,  or  to  the  particular 
necessities  of  the  age  in  which  they  wrote.  The  moderns  have  set  them- 
selves to  investigate  with  diligence,  and  to  ascertain  with  accuracy,  their 
literal  scope  and  meaning.  Piety  and  devotion  characterize  the  writings 
of  the  ancients  ;  the  commentaries  of  the  moderns  display  more  learning 
and  judgment.  The  ancients  have  taught  us  how  to  rear  a  goodly  super- 
structure ;  but  the  moderns  have  laid  the  surest  foundation.  To  bring 
them  in  some  measure  together,  is  the  design  of  the  following  work  ;  in 
which  the  author  has  not  laboured  to  point  out  what  seemed  wrong  in 
either,  but  to  extract  what  he  judged  to  be  right  from  both  ;  to  make  the 
annotations  of  the  latter  a  ground-work  for  improvements,  like  those  of  the 
former  ;  and  thus  to  construct  an  edifice,  solid,  as  well  as  spacious.  Ma- 
terials, and  good  ones,  he  cannot  be  said  to  have  wanted  ;  so  that  if  the 
building  should  give  way,  the  cement  must  have  been  faulty,  or  the  work- 
man unskilful. 

The  right  of  the  Psalter  to  a  place  in  the  sacred  canon  hath  never  been 
disputed  ;  and  it  is  often  cited  by  our  Lord  and  his  apostles  in  the  New 
Testament,  as  the  work  of  the  Holy  Spirit.  Whether  David,  therefore, 
or  any  other  prophet,  was  employed  as  the  instrument  of  communicating 
to  the  church  such  or  such  a  particular  Psalm,  is  a  question,  which,  if  it 
cannot  always  be  satisfactorily  answered,  needs  not  disquiet  our  minds. 
When  we  discern,  in  an  epistle,  the  well-known  hand  of  a  friend,  we  are 
not  solicitous  about  the  pen  with  which  it  was  written. 

The  number  of  Psalms  is  the  same  in  the  original,  and  in  the  version 
of  the  LXX  ;  only  these  last  have, by  some  mistake,  thrown  the  ninth  and 
tenth  into  one,  as  also  the  hundred  and  fourteenth  and  the  hundred  and 

*  Hooker's  Ecclesiast.  Tol.  B.  v.  Sect.  37. 

t  St.  Matthew  informs  us,  chap.  xxvi.  30,  that  he  and  his  apostles  "  sung  an  hymn  f 
and  the  hymn  usually  sung  by  the  Jews,  upon  that  occasion,  was  what  they  call  the 
"  great  Hallel,"  consisting  of  the  Psalms  from  the  hundred  and  thirteenth  to  the  hun- 
dred and  eighteenth,  inclusive. 


PREFACE.  13 

fifteenth,  and  have  divided  the  hundred  and  sixteenth  into  two,  as  also  the 
hundred  and  forty-seventh.  The  Hebrews  have  distributed  them  into  five 
books ;  but  for  what  reason,  or  upon  what  authority,  we  know  not.  This 
is  certain,  that  the  apostles  quote  from  "the  book  of  Psalms,"*  and  that 
they  quote  the  "second"  Psalm  of  that  book,  in  the  order  in  which  it  now 
stands. f  That  division,  which  our  own  church  hath  made  of  them,  into 
thirty  portions,  assigning  one  to  each  day  of  the  month,  it  hath  been 
thought  expedient  to  set  down  in  the  margin  ;  as  persons  may  often  choose 
to  turn  to  the  commentary  on  those  Psalms,  which  occur  in  their  daily 
course  of  reading. 

In  the  titles,  prefixed  to  some  of  the  Psalms,  there  is  so  much  obscurity, 
and  in  the  conjectures  which  have  been  made  concerning  them,  both  in  a 
literal  and  spiritual  way,  so  great  a  variety  and  uncertainty,  that  the 
author,  finding  himself,  after  all  his  searches,  unable  to  offer  anything 
which  he  thought  could  content  the  learned,  or  edify  the  unlearned,  at 
length  determined  to  omit  them ;  as  the  sight  of  them,  unexplained,  only 
distracts  the  eye  and  attention  of  the  reader.  The  omission  of  the  word 
selah  must  be  apologized  for  in  the  same  manner.  The  information 
obtained  from  the  historical  titles  will  be  found  in  the  argument  placed  at 
the  head  of  each  Psalm  ;  though  even  that  is  not  always  to  be  relied  on. 

Where  this  information  failed,  the  occasion  and  drift  of  the  Psalm  were 
to  be  collected  from  the  internal  evidence  contained  in  itself,  by  a  diligent 
perusal  of  it,  with  a  view  to  the  sacred  history  ;  the  light  of  which,  when 
held  to  the  Psalms,  often  dissipates  the  darkness  that  must  otherwise  for 
ever  envelope  allusions  to  particular  events  and  circumstances:  some- 
times, indeed,  the  descriptions  are  couched  in  terms  more  general  ;  and 
then,  the  want  of  such  information  is  less  perceived.  If  it  appear,  for  in- 
stance, that  David  at  the  time  of  composing  any  Psalm,  was  under  perse- 
cution, or  had  been  lately  delivered  from  it,  it  may  not  be  of  any  great 
consequence,  if  we  cannot  determine  with  precision,  whether  his  persecu- 
tion by  Saul  and  Doeg,  or  that  by  Absalom  and  Ahitophel,  be  intended 
and  referred  to.  The  expressions  either  of  his  sorrow  or  his  joy,  his 
strains,  whether  plaintive  or  jubilant,  may  be  nearly  the  same,  in  both 
cases  respectively.  This  observation  may  be  extended  to  many  other  in- 
stances of  calamities  bewailed,  or  deliverances  celebrated  in  the  Psalms, 
sometimes  by  the  prince,  sometimes  by  the  community,  and  frequently  by 
both  together.  Upon  the  whole,  it  is  hoped,  that  the  design  of  each  Psalm 
hath  been  sufficiently  discovered,  to  explain  and  apply  it  for  the  instruc- 
tion and  comfort  of  believers. 

The  result  of  such  critical  inquiries  as  were  found  necessary  to  be 
made,  is  given  in  as  few  words  as  possible  ;  often  only  by  inserting  into 
a  verse,  or  subjoining  to  it,  that  sense  of  a  word,  or  phrase,  which  seemed 
upon  mature  deliberation,  to  be  the  best ;  as  it  was  deemed  improper  to 
clog,  with  prolix  disquisitions  of  this  kind,  a  work  intended  for  general 
use.  The  reader  will,  however,  reap  the  benefit  of  many  such,  which 
have  been  carefully  consulted  for  him.  And  he  will  not,  it  is  presumed, 
have  reason  to  complain,  that  any  verse  is  passed  over,  without  a  tolerably 
consistent  interpretation,  and  some  useful  improvement.  Where  the  lit- 
eral sense  was  plain,  it  is  noticed  only  so  far  as  was  necessary  to  make  an 
application,  or  form  a  reflection.  Where  there  appeared  any  obscurity, 
or  difficulty,  recourse  was  had  to  the  best  critics,  and  that  solution  which 
seemed  the  most  satisfactory,  given  in  the  concisest  manner.     Much  la- 

*  Acts  i.  20.  t  Acts  xiii.  33. 


14  PREFACE. 

bour  hath  here  been  bestowed,  where  little  appears.  The  plan  of  every 
Psalm  hath  been  attentively  studied,  with  the  connexion  and  dependence 
of  its  parts,  which  it  is  the  design  of  the  Argument  to  exhibit  at  one  view, 
and  of  the  Commentary  to  pursue  and  explain,  from  beginning  to  end.* 

No  person  is  more  thoroughly  sensible,  than  the  author  is,  of  the  respect 
and  gratitude  due  from  all  lovers  of  the  sacred  writings,  to  those  who 
have  laboured  in  the  field  of  literal  criticism.'  Great  and  illustrious  cha- 
racters, whose  names  will  be  had  by  the  church  in  everlasting  remem- 
brance !  All  who  desire  to  understand  the  Scriptures,  must  enter  into 
their  labours,  and  make  the  proper  advantage  of  them,  as  he  himself  hath 
endeavoured  to  do.  But  let  us  also  bear  in  mind,  that  all  is  not  done 
when  this  is  done.  A  work  of  the  utmost  importance  still  remains,  which 
it  is  the  business  of  Theologyt  to  undertake  and  execute  ;  since,  with  re- 
spect to  the  Old  Testament,  and  the  Psalter  more  especially,  a  person  may 
attain  a  critical  and  grammatical  knowledge  of  them,  and  yet  continue  a 
Jew,  with  a  veil  upon  his  heart ;  an  utter  stranger  to  that  sense  of  the 
holy  books,  evidently  intended,  in  such  a  variety  of  instances,  to  bear  tes- 
timony to  the  Saviour  of  the  world  ;  that  sense,  which  is  styled,  by  the 
divines,  the  prophetical,  evangelical,  mystical,  or  spiritual  sense.  As 
it  is  one  great  design  of  the  following  work  to  investigate  that  sense  in 
many  of  the  Psalms,  this  is  the  proper  place  to  lay  before  the  reader  those 
grounds  and  reasons  upon  which  such  investigation  has  been  made. 

That  the  spiritual  interpretation  of  the  Scripture,  like  all  other  good 
things,  is  liable  to  abuse,  and  that  it  hath  been  actually  abused,  both  in 
ancient  and  modern  days,  cannot  be  denied.  He  who  shall  go  about  to 
apply,  in  this  way,  any  passage,  before  he  hath  attained  its  literal  mean- 
ing, may  say  what  in  itself  is  pious  and  true,  but  foreign  to  the  text  from 
which  he  endeavoureth  to  deduce  it.  St.  Jerome,  it  is  well  known,  when 
grown  older  and  wiser,  lamented  that,  in  the  fervours  of  a  youthful  fancy, 
he  had  spiritualized  the  prophecy  of  Obadiah,  before  he  understood  it. 
And  it  must  be  allowed,  that  a  due  attention  to  the  occasion  and  scope  of 
the  Psalms  would  have  pared  off  many  unseemly  excrescences,  which 
now  deform  the  commentaries  of  St.  Augustine,  and  other  Fathers,  upon 
them.  But  these  and  other  concessions  of  the  same  kind  being  made, 
as  they  are  made  very  freely,  "  men  of  sense  will  consider,  that  a  princi- 
ple is  not  therefore  to  be  rejected,  because  it  has  been  abused  ;"J  since 
human  errors  can  never  invalidate  the  truths  of  God. 

It  may  not  be  amiss,  therefore,  to  run  through  the  Psalter,  and  point 
out  some  of  the  more  remarkable  passages,  which  are  cited  from  thence 
by  our  Lord  and  his  apostles,  and  applied  to  matters  evangelical. 

No  sooner  have  we  opened  the  book,  but  the  second  Psalm  presenteth 
itself,  to  all  appearance,  as  an  inauguration  hymn,  composed  by  David, 
the  anointed  of  Jehovah,  when  by  him  crowned  with  victory,  and  placed 
triumphant  on  the  sacred  hill  of  Sion.  But  let  us  turn  to  Acts  iv.  25,  and 
there  we  find  the  apostles,  with  one  voice,  declaring  the  Psalm  to  be  de- 
scriptive of  the  exaltation  of  Jesus  Christ,  and  of  the  opposition  raised 
against  his  Gospel,  both  by  Jew  and  Gentile. 

*  Nos  Lectoris  pium  hunc  laborem  adjuvandum  suscepimus  ;  dum  constitutis  argu- 
ments scopum  attentioni  figimus  :  dum  scrutamur  literam,  et  ex  sacra  historia  quantum 
possumus,  omnia  repetimus :  dum  annotamus  quae  pietatem  inflamment:  alio  eo  ex- 
emplo  quaerenda  indicamus.     Bossuet  Dissertat.  in  Psal.  Cap.  vii. 

+  Theologise  insignis  hie  U6us  est,  ut,  verborum  sensu  exposito,  rem  intelligas.  Eisner, 
Prafat.  ad  Observat.  Sacr. 

X  Bishop  Hurd's  Introduction  to  the  study  of  the  Prophecies,  p.  64. 


PREFACE.  15 

In  the  eighth  Psalm  we  imagine  the  writer  to  be  setting  forth  the  pre- 
eminence of  man  in  general,  above  the  rest  of  the  creation  ;  but  by  Heb. 
ii.  6,  we  are  informed,  that  the  supremacy  conferred  on  the  second  Adam 
the  man  Christ  Jesus,  over  all  things  in  heaven  and  earth,  is  the  subject 
there  treated  of. 

St.  Peter  stands  up,  Acts  ii.  25,  and  preaches  the  resurrection  of  Jesus 
from  the  latter  part  of  the  sixteenth  Psalm ;  and,  lo,  three  thousand  souls 
are  converted  by  the  sermon. 

Of  the  eighteenth  Psalm  we  are  told,  in  the  course  of  the  sacred  his- 
tory, 2  Sam.  xxii.  that  "  David  spake  before  the  Lord  the  words  of  that 
song,  in  the  day  that  the  Lord  delivered  him  out  of  the  hand  of  all  his 
enemies,  and  out  of  the  hand  of  Saul."  Yet  in  Rom.  xv.  9,  the  50th 
verse  of  that  Psalm  is  adduced  as  a  proof,  that  "  the  Gentiles  should  glo- 
rify God  for  his  mercy  in  Jesus  Christ,  as  it  is  written,  For  this  cause 
will  I  confess  to  thee  among  the  Gentiles,  and  sing  unto  thy  name." 

In  the  nineteenth  Psalm,  David  seems  to  be  speaking  of  the  material 
heavens  and  their  operations  only,  when  he  says,  "  Their  sound  is  gone 
out  into  all  the  earth,  and  their  words  unto  the  ends  of  the  world."  But 
St.  Paul,  Rom.  x.  18,  quotes  the  passage  to  show,  that  the  Gospel  has  been 
universally  published  by  the  apostles. 

The  twenty-second  Psalm  Christ  appropriated  to  himself,  by  beginning 
it  in  the  midst  of  his  sufferings  on  the  cross  ;  "  My  God,  my  God,"  he. 
Three  other  verses  of  it  are  in  the  New  Testament  applied  to  him ;  and 
the  words  of  the  8th  verse  were  actually  used  by  the  chief  priests,  when 
they  reviled  him  ;  "  He  trusted  in  God,"  &c.  Matt,  xxvii.  43. 

When  David  saith,in  the  fortieth  Psalm,  "  Sacrifice  and  offering  thou 
didst  not  desire-— Lo  I  come  to  do  thy  will :"  we  might  suppose  him  only 
to  declare,  in  his  own  person,  that  obedience  is  better  than  sacrifice.  But 
from  Heb.  x.  5,  we  learn,  that  Messiah,  in  that  place,  speaketh  of  his  ad- 
vent in  the  flesh,  to  abolish  the  legal  sacrifices,  and  to  do  away  sin,  by  the 
oblation  of  himself  once  for  all. 

That  tender  and  pathetic  complaint,  in  the  forty-first  Psalm,  u  Mine  own 
familiar  friend,  in  whom  I  trusted,  which  did  eat  of  my  bread,  hath  lifted 
up  his  heel  against  me,"  undoubtedly  might  be,  and  probably  was,  origi- 
nally uttered  by  David,  upon  the  revolt  of  his  old  friend  and  counsellor, 
Ahitophel,  to  the  party  of  his  rebellious  son,  Absalom.  But  we  are  cer- 
tain, from  John  xiii.  18,  that  this  scripture  was  fulfilled,  when  Christ  was 
betrayed  by  his  apostate  disciple — "  I  speak  not  of  you  all ;  I  know  whom 
I  have  chosen  ;  but  that  the  scriptures  may  be  fulfilled,  He  that  eateth 
bread  with  me,  hath  lifted  up  his  heel  against  me." 

The  forty-fourth  Psalm  we  must  suppose  to  have  been  written  on  occa- 
sion of  a  persecution,  under  which  the  church  at  that  time  laboured  ;  but 
a  verse  of  it  is  cited,  Rom.  viii.  36,  as  expressive  of  what  Christians  were 
to  suffer  on  their  blessed  Master's  account ;  "  as  it  is  written,  For  thy  sake 
are  we  killed  all  the  day  long ;  we  are  counted  as  sheep  appointed  to  be 
slain." 

A  quotation  from  the  forty-fifth  Psalm,  in  Heb.  i.  8,  certifies  us,  that  the 
whole  is  addressed  to  the  Son  of  God,  and  therefore  celebrates  his  spiritual 
union  with  the  church,  and  the  happy  fruits  of  it. 

The  sixty-eighth  Psalm,  though  apparently  conversant  about  Israelitish 
victories,  the  translation  of  the  ark  to  Sion,  and  the  services  of  the  taber- 
nacle, yet  does,  under  those  figures,  treat  of  Christ's  resurrection,  his  go- 
ing up  on  high,  leading  captivity  captive,  pouring  out  the  gifts  of  his 


16  PREFACE. 

Spirit,  erecting  his  church  in  the  world,  and  enlarging  it  by  the  accession 
of  the  nations  to  the  faith  ;  as  will  be  evident  to  any  one  who  considers 
the  force  and  consequence  of  the  apostle's  citation  from  it.  Eph.  iv.  7,  8, 
u  Unto  every  one  of  us  is  given  grace,  according  to  the  measure  of  the 
gift  of  Christ.  Wherefore  he  saith,  When  he  ascended  up  on  high,  he  led 
captivity  captive,  and  gave  gifts  unto  men." 

The  sixty-ninth  Psalm  is  live  times  referred  to  in  the  gospels,  as  being 
uttered  by  the  prophet,  in  the  person  of  Messiah.  The  imprecations,  or 
rather  predictions,  at  the  latter  end  of  it,  are  applied,  Rom.  xi.  9,  10,  to 
the  Jews  ;  and  to  Judas,  Acts,  i.  20,  where  the  hundred  and  ninth  Psalm 
is  also  cited,  as  prophetical  of  the  sore  judgments  which  should  befall  that 
arch-traitor,  and  the  wretched  nation  of  which  he  was  an  epitome. 

St.  Matthew,  informing  us,  chap.  xiii.  34,  that  Jesus  spake  to  the  multi- 
tudes in  parables,  gives  it  as  one  reason  why  he  did  so,  "that  it  might  be 
fulfilled  which  was  spoken  by  the  prophet;  Psalm  lxxviii.  2.  I  will  open 
my  mouth  in  a  parable  ;  I  will  utter  things  which  have  been  kept  secret 
from  the  foundation  of  the  world." 

The  ninety-fLst  Psalm  was  applied  by  the  tempter  to  Messiah  :  nor  did 
our  Lord  object  to  the  application,  but  only  to  the  false  inference  which 
his  adversary  suggested  from  it,  Matt.  iv.  6,  7. 

The  ninety-fifth  Psalm  is  explained  at  large  in  Heb.  iii.  and  iv.  as  rela- 
tive to  the  state  and  trial  of  Christians  in  the  world,  and  to  their  attain- 
ment of  the  heavenly  rest. 

The  hundred  and  tenth  Psalm  is  cited  by  Christ  himself,  Mat.  xxii.  44, 
as  treating  of  his  exaltation,  kingdom,  and  priesthood. 

The  hundred  and  seventeenth  Psalm,  consisting  only  of  two  verses,  is 
employed,  Rom.  xv.  11,  to  prove,  that  the  Gentiles  were  one  day  to  praise 
God  for  the  mercies  of  redemption. 

The  22d  verse  of  the  hundred  and  eighteenth  Psalm,  "  The  stone  which 
the  builders  refused,"  &c.  is  quoted  six  different  times  as  spoken  of  our 
Saviour. 

And,  lastly,  "the  fruit  of  David's  body,"  which  God  is  said  in  the  hun- 
dred and  thirty-second  Psalm  to  have  promised  that  he  would  "place  upon 
his  throne,"  is  asserted,  Acts  ii.  30,  to  be  Jesus  Christ. 

These  citations,  lying  dispersed  through  the  Scriptures  of  the  New  Tes- 
tament, are  often  suffered  by  common  readers  to  pass  unnoticed.  And 
many  others  content  themselves  with  saying,  that  they  are  made  in  a  sense 
of  accommodation,  as  passages  may  be  quoted  from  poems  or  histories 
merely  human,  for  the  illustration  of  truths,  of  which  their  authors  never 
thought.  "  And  this  (as  a  learned  critic  observes)  is  no  fault,  but  rather 
a  beauty  in  writing.  A  passage  applied  justly,  and  in  a  new  sense,  is 
ever  pleasing  to  an  ingenious  reader,  who  loves  to  be  agreeably  sur- 
prised, and  to  see  a  likeness  and  pertinency  where  he  expected  none. 
He  has  that  surprise  which  the  Latin  poet  so  poetically  gives  to  the  tree  ; 

'  Miraturque  novas  frondes,  et  non  sua  poma.'  " 

The  readers,  who  have  been  accustomed  to  consider  the  New  Testa- 
ment citations  in  this  view  of  accommodation  only,  must  perceive  the 
necessity  of  such  accommodation,  at  least,  to  adapt  the  use  of  Psalms,  as  a 
part  of  divine  service,  to  the  times  and  circumstances  of  the  gospel ;  and 
cannot  therefore  reasonably  object,  upon  their  own  principles,  to  the  appli- 
cations made  in  the  following  sheets  for  that  purpose  But  not  to  inquire, 
at  present,  whether  passages  are  not  sometimes  cited  in  this  manner,  surely 


PREFACE.  17 

no  one  can  attentively  review  the  above  made  collection  of  New  Tes- 
tament citations  from  the  book  of  Psalms,  as  they  have  been  placed  to- 
gether before  him,  without  perceiving  that  the  Psalms  are  written  upon  a 
divine,  preconcerted,  prophetical  plan,  and  contain  much  more  than,  at 
first  sight,  they  appear  to  do.  They  are  beautiful  without,  but  all-glorious 
within,  like  "  apples  of  gold  in  pictures,  or  net-work  cases>  of  silver." 
Prov.  xxv.  11.  The  brightness  of  the  casket  attracts  our  attention,  till, 
through  it,  upon  a  nearer  approach,  we  discover  its  contents.  And  then 
indeed,  it  may  be  said  to  have  "  no  glory,  by  reason  of  the  glory  that  so 
far  excelleth."*  Very  delightful  and  profitable  they  are,  in  their  literal 
and  historical  sense,  which  well  repayeth  all  the  pains  taken  to  come  at  it. 
But  that  once  obtained,  a  farther  scene  begins  to  open  upon  us,  and  all 
the  blessings  of  the  gospel  present  themselves  to  the  eye  of  faith.  So  that 
the  expositor  is  as  a  traveller  ascending  an  eminence  neither  unfruitful 
nor  unpleasant ;  at  the  top  of  which  when  he  is  arrived,  he  beholds,  like 
Moses  from  the  summit  of  mount  Nebo,  a  more  lovely  and  extensive  pros- 
pect lying  beyond  it,  and  stretching  away  to  the  utmost  bounds  of  the 
everlasting  hills.  He  sees  valleys  covered  over  with  corn,  blooming  gar- 
dens, and  verdant  meadows,  with  flocks  and  herds  feeding  by  rivers  of 
water ;  till  ravished  with  the  sight,  he  cries  out  as  St.  Peter  did,  at  the 
view  of  his  Master's  glory,  "  It  is  good  to  be  here  !" 

It  would  be  unreasonable  to  suppose,  that  no  parts  of  the  Psalms  may 
by  us  be  spiritually  applied,  but  such  as  are  already  expressly  applied  for 
us  by  the  inspired  writers.  Let  any  man  consider  attentively  a  New  Tes- 
tament citation  ;  then  let  him  as  carefully  read  over,  with  a  view  to  it,  the 
Psalm  from  which  it  is  taken,  and  see  if  it  will  not  serve  him  as  a  key, 
wherewith  to  unlock  the  treasures  of  eternal  wisdom  ;  if  it  will  not  "open 
his  eyes,"  and  show  him  "  wonderful  things"  in  God's  law.  When  we 
are  taught  to  consider  one  verse  of  a  Psalm  as  spoken  by  Messiah,  and 
there  is  no  change  of  person,  what  can  we  conclude,  but  that  he  is  speaker 
through  the  whole?  In  that  case,  the  Psalm  becomes  at  once  as  much 
transfigured,  as  the  blessed  person,  supposed  to  be  the  subject  of  it,  was  on 
mount  Tabor  And  if  Messiah  be  the  speaker  of  one  Psalm,  what  should 
hinder,  but  that  another  Psalm,  where  the  same  kind  of  scene  is  evidently 
described,  and  the  same  expressions  are  used,  may  be  expounded  in  the 
same  manner. 

It  is  very  justly  observed  by  Dr.  Allix,  that  "  although  the  sense  of 
near  fifty  Psalms  be  fixed  and"  settled  by  divine  authors,  yet  Christ  and 
his  apostles  did  not  undertake  to  quote  all  the  Psalms  they  could  quote, 
but  only  to  give  a  key  to  their  hearers,  by  which  they  might  apply  to  the 
same  subjects  the  Psalms  of  the  same  composure  and  expression. "f  The 
citations  in  the  New  Testament  were  made  incidentally,  and  as  occasion 
was  given.  But  can  we  imagine,  that  the  church  was  not  farther  in- 
structed in  the  manner  of  applying  the  Psalms  to  her  Redeemer,  and  to 
herself?  Did  she  stop  at  the  applications  thus  incidentally  and  occasion- 
ally made  by  the  inspired  writers  ?  Did  she  stop,  because  they  had  di- 
rected her  how  to  proceed?  We  know  she  did  not.  The  primitive 
Fathers,  it  is  true,  for  want  of  critical  learning,  and  particularly  a  compe- 
tent knowledge  of  the  original  Hebrew,  often  wandered  in  their  expositions  ; 
but  they  are  unexceptionable  witnesses  to  us  of  this  matter  of  fact,  that 
such  a  method  of  expounding  the  Psalms,  built  upon  the  practice  of  the 
apostles  in  their  writings  and  preachings,  did  universally  prevail  in  the 

*  2  Cor.  iii.  10.  t  Preface  to  his  Book  of  Psalms,  p.  9. 

3 


18  PREFACE. 

church  from  the  beginning.  They,  who  have  ever  looked  into  St.  Augus- 
tine, know,  that  he  pursues  this  plan  invariably,  treating  of  the  Psalms,  as 
proceeding  from  the  mouth  of  Christ,  or  of  the  church,  or  of  both  con- 
sidered as  one  mystical  person.  The  same  is  true  of  Jerome,  Ambrose, 
Arnobius,  Cassidore,  Hilary,  and  Prosper.  Chrysostom  studies  to  make 
the  Psalter  useful  to  believers  under  the  gospel.  Theodore  attends  both 
to  the  literal  and  prophetic  sense.  But  what  is  very  observable,  Tertul- 
lian,  who  flourished  at  the  beginning  of  the  third  century,  mentions  it,  as 
if  it  were  then  an  allowed  point  in  the  church,  that  "  almost  all  the  Psalms 
are  spoken  in  the  person  of  Christ,  being  addressed  by  the  Son  to  the 
Father,  that  is,  by  Christ  to  God."*  In  this  channel  flows  the  stream  of 
the  earliest  Christian  expositors.  Nor  did  they  depart  in  this  point  from 
the  doctrine  held  in  the  church  of  the  ancient  Jews,  who  were  always 
taught  to  regard  Messiah  as  the  capital  object  of  the  Psalter.  And  though, 
when  the  time  came,  that  people  would  not  receive  Jesus  of  Nazareth  as 
their  Messiah,  it  does  not  appear  that  they  ever  objected  to  the  propriety 
of  the  citations  made  by  our  Lord  and  his  apostles,  or  thought  such  pas- 
sages applicable  to  David  only,  and  his  concerns.  Nay,  the  most  learned 
of  their  Rabbies,  who  have  written  since  the  commencement  of  the  Chris- 
tian era,  still  agree  with  us  in  referring  many  of  the  Psalms  to  Messiah 
and  his  kingdom ;  differing  only  about  the  person  of  the  one,  and  the  na- 
ture of  the  other. 

When  learning  arose,  as  it  were,  from  the  dead,  in  the  sixteenth  century, 
and  the  study  of  primitive  theology  by  that  means  revived,  the  spiritual 
interpretation  of  the  Scriptures  revived  with  it.  It  was  adopted,  at  that 
time,  by  one  admirably  qualified  to  do  it  justice,  and  to  recommend  it  again 
to  the  world  by  every  charm  of  genius,  and  every  ornament  of  language. 
I  mean  the  accomplished  Erasmus,  who  omitteth  no  opportunity  of  insist- 
ing on  the  usefulness,  and  even  the  necessity  of  it,  for  the  right  understand- 
ing of  the  scriptures  ;  for  the  attainment  of  that  wisdom  which  they  teach, 
and  that  holiness  which  they  prescribe  ;  seeming  to  think  himself  never 
better  employed,  than  when  he  is  removing  the  earth  and  rubbish  with 
which  those  Philistines,  the  monks,  had  stopped  up  the  wells  of  salvation, 
opened  by  the  apostles,  and  first  fathers  of  the  church,  for  the  benefit  of 
mankind.f  This  great  man  was  much  importuned  by  his  learned  friends, 
as  he  informeth  us  in  an  epistle  to  Cardinal  Sadolet,  to  write  a  commen- 
tary on  the  Psalms.J  Such  a  work,  executed  by  him,  had  been  one  of 
the  richest  gifts  that  were  ever  cast  into  the  Christian  treasury  ;  as  we 
may  judge  from  the  specimen  which  he  hath  left  us,  in  his  discourses  on 
eleven  of  them.  Some  of  these  were  drawn  up  with  a  view  to  enlarge  up- 
on the  transactions  of  the  times  ;  and  in  all  of  them  he  is  more  diffuse  and 
luxuriant,  than,  it  is  to  be  presumed,  he  would  have  been  in  a  general  ex- 
position. But  they  abound  with  a  rich  variety  of  sacred  learning,  com- 
municated in  a  manner  ever  pleasing,  and  ever  instructive.  If  at  any 
time  he  takes  us  out  of  the  road,  it  is  to  show  us  a  fine  country,  and  we 

*  Omnes  pene  Psalmi  Christi  personam  sustinent, — Filium  ad  Patrem,  id  est  Chris- 
tum ad  Deum  verba  facientem  repraesentant. 

t  Enchirid.  Mil.  Christ,  in  Prsefat.  Canon.  5.  et  passim. 

t  Lib.  xxv.  Epist.  11.  Edit.  Froben.  1085.  Edit.  Cler.  Non  semel  rogatus  sum  quum 
ab  aliis,  turn  ab  Anglorum  Rege,  ut  in  omnes  Psalmos  ederem  Commentarios ;  sed  de- 
terrebant  me  quum  alia  multa,  turn  ilia  duo  potissimum,  quod  viderum  hoc  argumentem 
vix  posse  pro  dignitate  tractari,  nisi  quis  calleat  Hebraeorum  literas,  atque  etiam  anti- 
quitates  ;  partim  quod  verebar  ne  turba  Commentariorum  obscuraretur  Sermo  Prophe- 
ticus,  citius  cfuam  illustraretur. 


PREFACE.  19 

are  still  in  company  with  Erasmus.  He  considers  a  Psalm,  as  it  may  re- 
late to  Christ,  either  suffering,  or  triumphant ;  as  it  may  concern  the 
church,  whether  consisting  of  Jews  or  Gentiles,  whether  in  adversity  or 
prosperity,  through  the  several  stages  and  periods  of  its  existence  ;  and  as 
it  maybe  applicable  to  the  different  states  and  circumstances  of  individuals, 
during  the  trials  and  temptations  which  they  meet  with,  in  the  course  of 
their  Christian  pilgrimage  and  warfare  here  below,  till  having  overcome 
their  last  enemy,  they  shall  sit  down  with  the  Lord  in  his  kingdom  ;  when 
the  scheme  of  prophecy  shall  receive  its  final  accomplishment,  and  "  the 

MYSTERY  Of  God  be  FINISHED."* 

It  is  obvious,  that  every  part  of  the  Psalter,  when  explicated  according 
to  this  scriptural  and  primitive  method,  is  rendered  universally  "  profitable 
for  doctrine,  for  reproof,  for  correction,  for  instruction  in  righteousness ;" 
and  the  propriety  immediately  appears  of  its  having  always  been  used  in 
the  devotional  way,  both  by  the  Jewish  and  the  Christian  church.  With 
regard  to  the  Jews,  Bishop  Chandler  very  pertinently  remarks,  that  "they 
must  have  understood  David  their  prince  to  have  been  a  figure  of  Messiah. 
They  would  not  otherwise  have  made  his  Psalms  part  of  their  daily  wor- 
ship, nor  would  David  have  delivered  them  to  the  church,  to  be  so  em- 
ployed, were  it  not  to  instruct  and  support  them  in  the  knowledge  and  be- 
lief of  this  fundamental  article.  Was  the  Messias  not  concerned  in  the 
Psalms,  it  were  absurd  to  celebrate,  twice  a  day,  in  their  public  devotions, 
the  events  of  one  man's  life,  who  was  deceased  so  long  ago  as  to  have  no 
relation  now  to  the  Jews,  and  the  circumstances  of  their  affairs  ;  or  to 
transcribe  whole  passages  from  them  into  their  prayers  for  the  coming  of 
the  Messiah."!  Upon  the  same  principle,  it  is  easily  seen,  that  the  objec- 
tions, which  may  seem  to  lie  against  the  use  of  Jewish  services  in  Chris- 
tian congregations,  cease  at  once.  Thus,  it  may  be  said,  Are  we  con- 
cerned with  the  affairs  of  David  and  of  Israel  ?  Have  we  anything  to  do 
with  the  ark  and  the  temple  ?  They  are  no  more.  Are  we  to  go  up  to 
Jerusalem,  and  to  worship  on  Sion  ?  They  are  desolated,  and  trodden 
under  foot  by  the  Turks.  Are  we  to  sacrifice  young  bullocks,  according 
to  the  law?  The  law  is  abolished,  never  to  be  observed  again.  Do  we 
pray  for  victory  over  Moab,  Edom,  and  Philistia  ;  or  for  deliverance  from 
Babylon  ?  There  are  no  such  nations,  no  such  places  in  the  world. 
What  then  do  we  mean,  when,  taking  such  expressions  into  our  mouths, 
we  utter  them  in  our  own  persons,  as  parts  of  our  devotions,  before  God? 
Assuredly  we  must  mean  a  spiritual  Jerusalem  and  Sion  ;  a  spiritual  ark 
and  temple  ;  a  spiritual  law  ;  spiritual  sacrifices  ;  and  spiritual  victories  ; 
spiritual  enemies ;  all  described  under  the  old  names,  which  are  still  re- 
tained, though  "old  things  are  passed  away,  and  all  things  are  to  become 
new." I  By  substituting  Messiah  for  David,  the  gospel  for  the  law,  the 
church  Christian  for  that  of  Israel,  and  the  enemies  of  the  one  for  those  of 
the  other,  the  Psalms  are  made  our  own.  Nay,  they  are  with  more  fulness 
and  propriety  applied  now  to  the  substance,  than  they  were  of  old  to  the 
"shadow  of  good  things  then  to  come."^     And  therefore,  ever  since  the 

*  Rev.  x.  7.  t  Defence  of  Christianity,  First  Part,  p.  241. 

t  2  Cor.  v.  17.  Ergo  arrive  aures,  Christiane  Lector,  et  ubi  talia  in  Davide  legeris, 
tu  mihi  fac  cogitas,  non  Arcam,  fragile  lignum,  aut  Tabernaculum  contectum  pellibus, 
non  urbem  lapidibus  compositam:  non  Templum  divinae  Majestati  augustum ;  sed 
Christi  et  ecclesiae  Sacramenta,sed  vivos  lapides,  Christo  angulari  lapidi  coaptatos  ;  sed 
ipsam  Eucharistiam  praesentis  Dei  testem ;  denique  caeleste  regnum  et  eeternam  felici- 
tatem.     Bossuet  Dissertat.  de  Psal.  Cap.  i.  ad  fin 

§.Heb.x.  1. 


20  PREFACE. 

commencement  of  the  Christian  era,  the  church  hath  chosen  to  celebrate 
the  gospel  mysteries  in  the  words  of  these  ancient  hymns,  rather  than  to 
compose  for  that  purpose  new  ones  of  her  own.  For  let  it  not  pass  unob- 
served, that  when,  upon  the  first  publication  of  the  Gospel,  the  apostles 
had  occasion  to  utter  their  transports  of  joy,  on  their  being  counted  worthy 
to  suffer  for  the  name  of  their  dear  Lord  and  Master,  which  was  then  op- 
posed by  Jew  and  Gentile,  they  broke  forth  into  an  application  of  the  second 
Psalm  to  the  transactions  then  before  their  eyes.  See  Acts  iv.  25.  The 
primitive  Christians  constantly  followed  this  method  in  their  devotions ; 
and,  particularly,  when,  delivered  out  of  the  hands  of  persecuting  tyrants 
by  the  victories  of  Constantine,  they  praised  God  for  his  goodness,  and  the 
glorious  success  and  establishment  of  Christ's  religion,  no  words  were 
found  so  exquisitely  adapted  to  the  purpose,  as  those  of  David,  in  the  ninety- 
sixth,  ninety-eighth,  and  other  Psalms — "  Sing  unto  the  Lord  a  new  song: 
sing  unto  the  Lord,  all  the  earth.  Sing  unto  the  Lord,  and  praise  his 
name ;  be  telling  of  his  salvation  from  day  to  day.  Declare  his  honour 
unto  the  heathens,  his  worship  unto  all  people," — &c.  &c.  &x.  In  these, 
and  the  like  Psalms,  we  continue  to  praise  God,  for  all  his  spiritual 
mercies  in  Christ,  to  this  day. 

The  Psalms,  thus  applied,  have  advantages,  which  no  fresh  composi- 
tions, however  finely  executed,  can  possibly  have ;  since,  besides  their  in- 
comparable fitness  to  express  our  sentiments,  they  are,  at  the  same  time, 
memorials  of,  and  appeals  to,  former  mercies  and  deliverances;  they  are 
acknowledgments  of  prophecies  accomplished  ;  they  point  out  the  connex- 
ion between  the  old  and  new  dispensations,  thereby  teaching  us  to  admire 
and  adore  the  wisdom  of  God  displayed  in  both,  and  furnishing,  while  we 
read  or  sing  them,  an  inexhaustible  variety  of  the  noblest  matter  that  can 
engage  the  contemplations  of  man. 

Why  is  the  mind  more  than  ordinarily  affected,  and  either  melted  into 
sorrow,  or  transported  with  joy,  when  on  the  days  set  apart  for  the  com- 
memoration of  our  Saviour's  birth,  passion,  resurrection,  &c.  the  proper 
Psalms  are  read,  which  the  church  hath  appointed,  following  herein  the 
directions  of  the  evangelists  and  apostles,  and  the  usage  of  the  early  ages? 
Why,  but  because,  by  such  appointment,  we  are  necessarily  put  upon 
transferring  our  ideas  from  the  complaints  or  exultations  of  David  and  Is- 
rael, to  those  of  a  suffering  or  glorified  Messiah,  of  whose  sufferings  or 
glories  we  participate,  as  members  of  his  mystical  body  ?  And  how  much 
more  intense  would  be  the  effect,  if,  in  the  sermons  preached  on  such  oc- 
casions, such  proper  Psalms  were  expounded  to  the  people,  and  their  pro- 
priety evinced,  as  it  might  easily  be  ?  Discourses  of  this  kind  would 
make  the  hearts  of  the  auditors  to  "burn  within  them,"  and  men  would 
cease  to  wonder,  that  three  thousand  Jews  were  converted  to  the  faith,  by 
St.  Peter's  animated  discourse  on  part  of  the  sixteenth  Psalm.  Were  be- 
lievers once  brought  well  acquainted  with  these  proper  Psalms,  they  would 
be  better  enabled  to  study  and  apply  the  rest,  which  might  likewise  be  ex- 
plained to  them  at  different  times,  and  certainly  afford  the  finest  subjects 
on  which  a  Christian  orator  can  employ  his  eloquence.  That  this  was 
done  in  the  primitive  church,  we  learn  from  the  exposition  of  the  Psalms 
left  us  by  St.  Chrysostom  in  the  east,  and  St.  Augustine  in  the  west,  those 
expositions  still  subsisting  in  the  form  of  homilies,  as  delivered  to  their 
respective  congregations.  Is  it  not  to  be  feared,  that,  for  want  of  such  in- 
structions, the  repetition  of  the  Psalms,  as  performed  by  multitudes,  is  but 
one  degree  above  mechanism  1     And  is  it  not  a  melancholy  reflection,  to 


PREFACE.  21 

"be  made  at  the  close  of  a  long  life,  that,  after  reciting  them  at  proper  sea- 
sons, through  the  greatest  part  of  it,  no  more  should  be  known  of  their 
true  meaning  and  application,  than  when  the  Psalter  was  first  taken  in 
hand  at  school ! 

Many  sensible  and  well-disposed  persons,  therefore,  who,  when  they 
read  or  sing  the  Psalms,  desire  to  read  and  to  sing  "  with  the  spirit  and 
the  understanding,"  have  long  called  for  a  commentary  which  might  ena- 
ble them  to  do  so  ;  which  might  not  only  explain  the  literal  sense  of  these 
divine  compositions,  and  show  how  they  may  be  accommodated  to  our 
temporal  affairs,  as  members  of  civil  society  ;*  but  might  also  unfold  the 
mysteries  of  the  kingdom  of  God,  which  are  involved  in  them,  and  teach 
their  application  to  us,  as  members  of  that  spiritual  and  heavenly  society, 
of  which  Christ  Jesus  is  the  head,  and  for  whose  use,  in  every  age,  they 
were  intended  by  their  omniscient  Author.  A  work  of  this  kind,  though 
often  desired,  has  never  yet  been  executed,  upon  any  regular  and  consist- 
ent plan.  The  survey  of  a  province  in  theology,  hitherto  almost  unoc- 
cupied among  the  moderns,  which  promised  a  great  deal  of  pleasing  as 
well  as  profitable  employment,  gave  birth  to  the  attempt  which  hath  been 
made  to  cultivate  it,  in  the  ensuing  commentary ;  in  which  the  author  has 
only  endeavoured  to  evince,  by  an  induction  of  particulars,  the  truth  of 
what  so  many  learned  and  good  men  have  asserted  in  general,  concerning 
the  prophetical,  or  evangelical  import  of  the  Psalter.  Dr.  Hammond,  in 
the  preface  of  his  Annotations,  tells  us,  he  chose  to  leave  every  man  to 
make  applications  of  this  kind  for  himself,  finding  he  had  work  enough 
upon  his  hands  in  the  literal  way.  But  so  much  having  been  done  by 
him,  and  other  able  critics  in  that  way,  it  seems  to  be  now  time  that  some- 
thing should  be  done  in  the  other,  and  some  directions  given,  in  a  case 
where  directions  cannot  but  be  greatly  wanted. 

Very  few  of  the  Psalms,  comparatively,  appear  to  be  simply  propheti- 
cal, and  to  belong  only  to  Messiah,  without  the  intervention  of  any  other 
person.  Most  of  them,  it  is  apprehended,  have  a  double  sense,  which 
stands  upon  this  ground  and  foundation,  that  the  ancient  patriarchs,  pro- 
phets, priests,  and  kings,  were  typical  characters,  in  their  several  offices, 
and  in  the  more  remarkable  passages  of  their  lives,  their  extraordinary 
depressions,  and  miraculous  exaltations,  foreshowing  Him  who  was  to 
arise,  as  the  Head  of  the  holy  family,  the  great  Prophet,  the  true  Priest, 
the  everlasting  King.  The  Israelitish  polity,  and  the  law  of  Moses,  were 
purposely  framed  after  the  example  and  shadow  of  things  spiritual  and 
heavenly :  and  the  events  which  happened  to  the  ancient  people  of  God, 
were  designed  to  shadow  out  parallel  occurrences,  which  should  after- 
wards take  place  in  the  accomplishment  of  man's  redemption,  and  the 
rise  and  progress  of  the  Christian  church.  For  this  reason,  the  Psalms 
composed  for  the  use  of  Israel,  and  Israel's  monarch,  and  by  them  ac- 
cordingly used  at  the  time,  do  admit  of  an  application  to  us,  who  are  now 
"  the  Israel  of  God,"  f  and  to  our  Redeemer,  who  is  the  King  of  this  Israel.  { 

*  A  concern  for  the  present  peace  and  prosperity  of  the  world,  and  of  that  kingdom 
to  which  we  belong,  ought  ever  to  be  entertained  and  cherished  by  the  most  exalted 
Christian.  And  if  this  part  of  the  subject  should  at  any  time,  in  the  following  work, 
appear  to  be  but  slightly  touched  upon,  the  reason  is,  because  it  lies  obvious  upon  the 
surface,  and  has  been  so  frequently  inculcated  by  other  expositors.  Nor  are  mankind 
indeed  so  liable  to  forget  the  relation  they  bear  to  the  world,' as  they  are  to  overlook  that 
which  subsists  between  them  and  their  Creator  and  Redeemer. 

t  Gal.  vi.  16. 

I  That  expressions  and  descriptions  in  human  writings  are  often  so  framed  as  to  ad- 


22  PREFACE. 

JNor  will  this  seem  strange  to  us,  if  we  reflect,  that  the  same  divine  per- 
son, who  inspired  the  Psalms,  did  also  foreknow  and  predispose  all  events, 
of  which  he  intended  them  to  treat.  And  hence  it  is  evident,  that  the  spi- 
ritual sense  is,  and  must  be  peculiar  to  the  Scriptures;  because,  of  those 
persons  and  transactions  only,  which  are  there  mentioned  and  recorded, 
can  it  be  affirmed  for  certain  that  they  were  designed  to  be  figurative. 
And  should  any  one  attempt  to  apply  the  narrative  of  Alexander's  expe- 
dition by  Quintus  Curtius,  or  the  Commentaries  of  Caesar,  as  the  New 
Testament  writers  have  done,  and  taught  us  to  do  the  histories  of  the  Old, 
he  would  find  himself  unable  to  proceed  three  steps  with  consistency  and 
propriety.  The  argument  therefore,  which  would  infer  the  absurdity  of 
supposing  the  Scriptures  to  have  a  spiritual  sense,  from  the  acknowledged 
absurdity  of  supposing  histories  or  poems  merely  human  to  have  it,  is  in- 
conclusive ;  the  sacred  writings  differing  in  this  respect,  from  all  other 
writings  in  the  world,  as  much  as  the  nature  of  the  transactions  which 
they  relate  differs  from  that  of  all  other  transactions,  and  the  author  who 
relates  them  differs  from  all  other  authors. 

"  This  double,  or  secondary  sense  of  prophecy,  was  so  far  from  giving 
offence  to  Lord  Bacon,  that  he  speaks  of  it  with  admiration,  as  one  striking 
argument  of  its  divinity.  In  sorting  the  prophecies  of  Scripture  with  their 
events,  we  must  allow,  says  he,  for  that  latitude,  which  is  agreeable  and 
familiar  unto  divine  prophecies,  being  of  his  nature,  with  whom  a  thousand 
years  are  but  as  one  day ;  and  therefore  they  are  not  fulfilled  punctually  at 
once,  but  have  springing  and  germinant  accomplishment  through  many  ages^ 
though  the  height,  or  fulness  of  them,  may  refer  to  some  one  age. 

"  But,  that  we  may  not  mistake  or  pervert  this  fine  observation  of  our 
great  philosopher,  it  may  be  proper  to  take  notice,  that  the  reason  of  it 
holds  in  such  prophecies  only  as  respect  the  several  successive  parts  of  one 
system :  which  being  intimately  connected  together,  may  be  supposed  to 
come  within  the  view  and  contemplation  of  the  same  prophecy ;  whereas 
it  would  be  endless,  and  one  sees  not  on  what  grounds  of  reason  we  are 
authorized  to  look  out  for  the  accomplishment  of  prophecy,  in  any  casual 
unrelated  events  of  general  history.  The  Scripture  speaks  of  prophecy, 
as  respecting  Jesus,  that  is,  as  being  one  connected  scheme  of  providence, 
of  which  the  Jewish  dispensation  makes  a  part ;  so  that  here  we  are  led 
to  expect  that  syringing  and  germanent  accomplishment  which  is  men- 
tioned. But,  had  the  Jewish  law  been  complete  in  itself,  and  totally  un- 
related to-  the  Christian,  the  general  principle — that  a  thousand  years  are 
with  God  but  as  one  day — would  no  more  justify  us  in  extending  a  Jew- 
ish prophecy  to  Christian  events,  because  perhaps  it  was  eminently  ful- 
filled in  them,  than  it  would  justify  us  in  extending  it  to  any  other  sig- 
nally corresponding  events  whatsoever.  It  is  only  when  the  prophet 
hath  one  uniform  connected  design  before  him  that  we  are  authorized  to 
use  this  latitude  of  interpretation.  For  then  the  prophetic  Spirit  naturally 
runs  along  the  several  parts  of  such  design,  and  unites  the  remotest  events 
with  the  nearest:  the  style  of  the  prophet,  in  the  mean  time,  so  adapting 
itself  to  this  double  prospect,  as  to  paint  the  near  and  subordinate  event  in 
terms  that  emphatically  represent  the  distant  and  more  considerable.  So 
that  with  this  explanation,  nothing  can  be  more  just  or  philosophical, 
than  the  idea  which  Lord  Bacon  suggests,  of  divine  prophecy. 

mit  of  a  double  sense,  without  any  impropriety  or  confusion,  is  shown  by  the  very 
learned  Mr.  Merrick,  in  his  excellent  Observations  on  Dr.  Benson's  Essay  concerning 
the  Unity  of  Sense,  &c.  subjoined  to  his  Annotations  on  the  Psalms. 


PREFACE.  4    23 

"  The  great  scheme  of  redemption,  we  are  now  considering,  being  the 
only  scheme  in  the  plan  of  providence,  which,  as  far  as  we  know,  hath 
been  prepared  and  dignified  by  a  continued  system  of  prophecy,  at  least 
this  being  the  only  scheme  to  which  we  have  seen  a  prophetic  system  ap- 
plied, men  do  not  so  readily  apprehend  the  doctrine  of  double  sense  in  pro- 
phecy, as  they  would  do,  if  they  saw  it  exemplified  in  other  cases.  But 
what  the  history  of  mankind  does  not  supply  we  may  represent  to  our- 
selves by  many  obvious  suppositions  ;  which  cannot  justify,  indeed,  such 
a  scheme  of  things,  but  may  facilitate  the  conception  of  it."*    . 

In  allegories  framed  by  man,  the  ground-work  is  generally  fiction,!  he- 
cause  of  the  difficulty  of  finding  one  true  series  of  facts,  which  shall 
exactly  represent  another.  But  the  great  disposer  of  events,  "  known, 
unto  whom  are  all  his  works,"  from  the  beginning  to  the  end  of  time, 
was  able  to  effect  this  ;  and  the  scripture  allegories  are  therefore  equally 
true,  in  the  letter  and  in  the  spirit  of  them.  The  events  signifying,  no 
less  than  those  signified,  really  happened,  as  they  are  said  to  have  done. % 
Why  the  allegories  of  the  most  perfect  form,  with  which  the  book  of 
God  abounds,  and  which  are  all  pregnant  with  truths  of  the  highest  im- 
port, should  be  treated  with  neglect  and  contempt,  while  the  imperfect  al- 
legories of  man's  devising  are  universally  sought  after  and  admired,  as 
the  most  pleasing  and  most  efficacious  method  of  conveying  instruction,  it 
is  not  easy  to  say.  Why  should  it  not  afford  a  believer  as  much  delight, 
to  contemplate  the  lineaments  of  his  Saviour  portrayed  in  one  of  the  patri- 
archs, as  to  be  informed,  that  the  character  of  lapis  was  designed  by  Vir- 
gil to  adumbrate  that  of  Antonius  Musa,  physician  to  Augustus  ?  Or  why 
should  not  a  discourse  upon  the  redemption  of  the  church,  as  foreshadowed 
by  the  exodus  of  Israel,  have  as  many  admirers  among  Christians  as  a 
dissertation,  however  ingeniously  composed,  on  the  descent  of  JEneas  to 
the  infernal  regions,  considered  as  typical  of  an  initiation  into  the  Eleu- 
sinian  mysteries  1 

A  learned,  judicious,  and  most  elegant  writer  of  the  present  age  hath 
stated  and  illustrated  the  subject  we  are  now  upon,  with  a  felicity  of  thought 
and  expression  peculiar  to  himself.  I  shall  endeavour  to  gratify  the  En- 
glish reader  with  a  view  of  his  sentiments.  The  beauties  of  his  language 
are  not  to  be  translated. 

"  It  would  be  an  arduous  and  adventurous  undertaking  to  attempt  to  lay 
down  the  rules  observed  in  the  conduct  of  the  Mystic  Allegory;  so  diverse 
are  the  modes  in  which  the  Holy  Spirit  has  thought  proper  to  communicate 
his  counsels  to  different  persons  upon  different  occasions,  inspiring  and 
directing  the  minds  of  the  prophets  according  to  his  good  pleasure ;  at 
one  time  vouchsafing  more  full  and  free  discoveries  of  future  events : 
while,  at  another,  he  is  more  obscure  and  sparing  in  his  intimations.  From 
hence,  of  course,  ariseth  a  great  variety  in  the  scripture  usage  of  this  kind 

*  Bishops  Hurd's  excellent  Introduction  to  the  Study  of  the  Prophecies,  Serm..  hi. 

t  I  say  "  generally,"  since,  as  the  above  cited  Mr.  Merrick  justly  observes,  "  It  is 
possible  (for  example)  in  a  complimental  address  to  a  modern  statesman,  or  general,  to 
relate  the  actions  of  some  ancient  patriot  of  the  same  character,  in  such  a  manner,  that 
the  parallel  intended  to  be  drawn  between  f  hem,  shall  be  readily  known,  and  the  praises 
expressly  bestowed  on  the  one,  be  transferred,  by  the  reader's  own  application  to  the 
other." 

X  Neque  propterea  ab  historico,  sive  literali  atque  immediatio,  ut  aiunt,  sensu  aber- 
rare  nos  oportet ;  quin  eo  erit  clarior  et  fundatior  secretions  illius  intelligentiae  sensus, 
quo  typum  ipsum,  hoc  est,  historiam  ac  literam  figemus  certius.  Bossuet  Dissertat.  in 
>  Psal.  adfinem. 


24« 


PREFACE. 


of  allegory,  as  to  the  manner  in  which  the  spiritual  sense  is  couched 
under  the  other.  Sometimes  it  can  hardly  break  forth  and  show  itself  at 
intervals  through  the  literal,  which  meets  the  eye  as  the  ruling  sense,  and 
seems  to  have  taken  entire  possession  of  the  words  and  phrases.  On  the 
contrary,  it  is  much  oftener  the  capital  figure  in  the  piece,  and  stands  con- 
fessed at  once  by  such  splendour  of  language,  that  the  letter,  in  its  turn, 
is  thrown  into  shades,  and  almost  totally  disappears.  Sometimes  it  shines 
with  a  constant  equable  light ;  and  sometimes  it  darts  upon  us  on  a  sud- 
den, like  a  flash  of  lightning  from  the  clouds.  But  a  composition  is 
never  more  truly  elegant  and  beautiful,  than  when  the  two  senses,  alike 
conspicuous,  run  parallel  together  through  the  whole  poem,  mutually 
corresponding  with,  and  illustrating  each  other.  I  will  produce  an  un- 
doubted instance  or  two  of  this  kind,  which  will  show  my  meaning,  and 
confirm  what  has  hitherto  been  advanced  on  the  subject  of  the  mystic 
allegory. 

"  The  establishment  of  David  upon  his  throne,  notwithstanding  the  op- 
position made  to  it  by  his  enemies,  is  the  subject  of  the  second  Psalm. 
David  sustains  it  in  a  two-fold  character,  literal  and  allegorical.  If  we 
read  over  the  Psalm  first  with  an  eye  to  the  literal  David,  the  meaning  is 
obvious,  and  put  out  of  all  dispute  by  the  sacred  history.  There  is  indeed 
an  uncommon  glow  in  the  expression,  and  sublimity  in  the  figures,  and 
the  diction  is  now  and  then  exaggerated  as  it* were  on  purpose  to  intimate, 
and  lead  us  to  the  contemplation  of  higher  and  more  important  matters 
concealed  within.  In  compliance  with  this  admonition,  if  we  take  an- 
other survey  of  the  Psalm,  as  relative  to  the  person  and  concerns  of  the 
spiritual  David,  a  nobler  series  of  events  instantly  rises  to  view,  and  the 
meaning  becomes  more  evident,  as  well  as  exalted.  The  colouring,  which 
may  perhaps  seem  too  bold  and  glaring  for  the  king  of  Israel,  will  no 
longer  appear  so,  when  laid  upon  his  great  antitype.  After  we  have  thus 
attentively  considered  the  subjects  apart,  let  us  look  at  them  together,  and  we 
shall  behold  the  full  beauty  and  majesty  of  this  most  charming  poem.  We 
shall  perceive  the  two  senses  very  distinct  from  each  other,  yet  conspiring 
in  perfect  harmony,  and  bearing  a  wonderful  resemblance  in  every  fea- 
ture and  lineament,  while  the  analogy  between  them  is  so  exactly  pre- 
served, that  either  may  pass  for  the  original  from  whence  the  other  was 
copied.  New  light  is  continually  cast  upon  the  phraseology,  fresh  weight 
and  dignity  are  added  to  the  sentiment,  till  gradually  ascending  from 
things  below  to  things  above,  from  human  affairs  to  those  which  are  di- 
vine, they  bear  the  great  important  theme  upwards  with  them,  and  at 
length  place  it  in  the  height  and  brightness  of  heaven, 

"  What  hath  been  obseved  with  regard  to  this  Psalm,  may  also  be  ap- 
plied to  the  seventy-second  ;  the  subject  of  which  is  of  the  same  kind,  and 
treated  in  the  same  manner.  Its  title  might  be,  The  Inavguration  of  Solo- 
mon. The  scheme  of  the  allegory  is  alike  in  both ;  but  a  diversity  of 
matter  occasions  an  alteration  in  the  diction.  For  whereas  one  is  em- 
ployed in  celebrating  the  magnificent  triumphs  of  victory,  it  is  the  design 
of  the  other  to  draw  a  pleasing  picture  of  peace,  and  of  that  felicity  which 
is  her  inseparable  attendant.  The  style  is  therefore  of  a  more  even  and 
temperate  sort,  and  more  richly  ornamented.  Itaboundeth  not  with  those 
sudden  changes  of  the  person  speaking,  which  dazzle  and  astonish  ;  but 
the  imagery  is  borrowed  from  the  delightful  scenes  with  which  creation 
cheers  the  sight,  and  the  pencil  of  the  divine  artist  is  dipped  in  the  softest 
colours  of  nature.     And  here  we  may  take  notice  how  peculiarly  adapted 


PREFACE. 


25 


to  the  genius  of  this  kind  of  allegory  the  parabolical  style  is,  on  account 
of  that  great  variety  of  natural  images  to  be  found  in  it.  For  as  these 
images  are  capable  of  being  employed  in  the  illustration  of  things  divine 
and  human,  between  which  there  is  a  certain  analogy  maintained,  so  they 
easily  afford  that  ambiguity  which  is  necessary  in  this  species  of  compo- 
sition, where  the  language  is  applicable  to  each  sense,  and  obscure  in  nei- 
ther ;  it  comprehends  both  parts  of  the  allegory,  and  may  be  clearly  and 
distinctly  referred  to  one  or  the  other."* 

The  scheme  of  exposition  so  beautifully  delineated,  and  illustrated  in 
two  instances  by  this  truly  valuable  author,  has  been  extended  in  theoryr 
by  another  learned  writer,  to  a  great  part  of  the  Psalter  ;  and  that  upon  a 
principle  deduced  from  the  attributes  of  God,  and  the  nature  and  design 
of  the  divine  dispensations  ;  though  his  own  labours,  like  those  of  Dr. 
Hammond,  were  employed  chiefly  in  literal  criticism.  His  reasoning  is 
as  follows — 

"  In  this  point  (namely,  the  application  of  the  Psalms  to  the  mysteries 
of  the  gospel)  I  am  very  clear.  The  Jews  only,  as  a  nation,  acknow- 
ledged the  one  supreme  God,  under  the  name  of  Jehovah ;  they  must  be 
therefore  his  peculiar  people.  There  is  nothing  capricious  in  this  ;  they 
are  correlates,  and  of  necessity  answer  reciprocally  to  each  other.  Hence 
that  singular  intercourse  between  God  and  them.  Hence,  among  other 
instances  of  his  favour,  his  communication  of  himself  to  them  by  super- 
natural ways  of  oracle,  inspiration,  &c.  When  the  acknowledgment  of 
the  one  God  branched  itself,  from  this  Jewish  flock,  over  the  face  of  the 
earth,  and  by  that  means  he  was  become  the  God  of  all  mankind,  they 
must  all,  for  the  same  reason,  become  his  people.  As  God  is  ever  the 
same,  and  his  doings  uniform,  his  conduct  towards  mankind  must  exactly 
be  proportioned  to  his  conduct  towards  the  Jewish  nation.  Let  us  there- 
fore place  God  in  common  over  them  both  ;  and  there  will  be — on  one 
side,  the  Jewish  nation ;  and  on  the  other,  mankind ;  on  one  side  Canaan,  and 
a  national  prosperity;  on  the  other,  heaven,  and  human  happiness  ;  on  one 
side,  a  redemption  from  Egyptian  servitude,  and  national  evils  ;  on  the 
other,  a  redemption  of  the  whole  human  race  from  absolute  evil :  on  one 
side,  national  crimes  atoned  by  national  ceremonies,  sacrifices,  priests  ;  on 
the  other,  sins  expiated  by  the  one  universal  sacrifice  of  Jesus  Christ  : 
on  one  side,  national  and  temporary  saviours,  kings,  prophets,  «fcc. ;  on 
the  other,  all  this  universal  and  eternal :  on  one  side  the  law,  and  every 
branch  of  it,  adapted  to  a  favourite  nation  ;  on  the  other,  the  everlasting 
gospel,  suited  to  all  mankind.  It  is  impossible,  therefore,  that  God  can 
say  anything  to  David,  under  the  quality  of  king  of  this  chosen  nation, 
which  he  does  not  speak  at  the  same  time  to  Jesus  Christ,  as  king  of  all 
the  elect :  and  that  in  a  truer  and  nobler  sense.  To  each  of  them  he 
speaks  in  a  sense  adapted  to  the  nature  of  their  respective  kingdoms. 
Nor  is  this  latter  a  bare  accommodation  of  words,  but  the  first  and  highest 
meaning  of  them,  and  which  only,  absolutely  speaking,  can  be  the  true 
sense  of  God  ;  the  other  being  this  sense,  confined  to  a  particular  circum- 
stance ;  in  other  words,  an  absolute  truth,  made  history,  and  matter  of 
fact.  This  is  a  principle,  which  shows,  that,  far  from  denying  the  Chris- 
tian application,  I  consider  the  literal  and  historical  sense  only  as  a  kind 
of  vehicle  for  it.f 

*  Bishop  Lowth  on  the  Hebrew  poetry,  Lect.  xi. 

t  Preface  to  An  Essay  towards  a  New  English  Version  of  the  Book  of  Psalms,  by 
the  Rev.  Mr.  Mudge. 

4 


26  PREFACE. 

Upon  this  plan  it  is,  that  many  of  the  Psalms  are  interpreted  in  the  fol- 
lowing sheets. 

In  such  of  them  as  were  written  by  David,  and  treat  of  his  affairs,  that 
extraordinary  person  is  considered  as  an  illustrious  representative  of  Mes- 
siah, who  is  more  than  once  foretold  under  the  name  of  David,  and  to 
whom  are  applied,  in  the  New  Testament,  Psalms  which  do  undoubtedly, 
in  the  letter  of  them,  relate  to  David,  and  were  composed  on  occasion  of 
particular  occurrences  which  befell  him ;  a  circumstance  in  theology,  to 
be  accounted  for  upon  no  other  principle. 

When  therefore  he  describeth  himself  as  one  hated  and  persecuted  with- 
out a  cause ;  as  one  accused  of  crimes  which  he  never  committed,  and 
suffering  for  sins,  the  very  thoughts  of  which  he  abhorred :  as  one  whose 
life  was  imbittered  by  affliction,  and  his  soul  overwhelmed  with  sorrows  ; 
yet,  withal,  as  one  whom  no  troubles  could  induce  to  renounce  his  trust 
and  confidence  in  the  promises  of  God  concerning  him,  when  he  repeateth 
his  resolutions  of  adhering  to  the  divine  law,  setting  forth  its  various  ex- 
cellencies, and  the  comforts  which  it  afforded  him  in  the  days  of  adversity ; 
when  he  complaineth  of  that  implacable  malice,  and  unrelenting  fury, 
with  which  he  was  pursued  by  Saul  and  his  attendants,  by  Doeg  the 
Edomite,  by  rebellious  Absalom,  traitorous  Ahitophel,  &c.  and  when, 
contrary  to  all  appearances,  he  predicteth  their  destruction,  with  his  own 
final  exaltation  ;  in  expounding  the  Psalms  of  this  cast  and  complexion,  it 
hath  been  my  endeavour  to  direct  the  reader's  thoughts  to  parallel  circum- 
.stances,  which  present  themselves  in  the  history  of  the  true  David ;  his 
sorrows  and  sufferings ;  his  resignation  under  them  all ;  his  obedience  to 
the  will  of  his  Father ;  the  temper  and  behaviour  of  his  betrayers  and 
murderers  ;  the  prophecies  of  judgments  to  be  inflicted  upon  them,  and  of 
glory  to  be  conferred  upon  him.  As  the  Psalter  was  the  liturgy  of  the 
Jewish  church,  of  which  our  Lord  was  a  member,  and  to  which  he  there- 
fore entirely  conformed,  during  his  abode  and  humiliation  upon  earth,  he 
might  pour  forth  his  complaints  and  "  offer  up  his  prayers  and  supplica- 
tions, with  strong  crying  and  tears,"*  in  the  very  words  which  his  pro- 
genitor David  had  before  used  under  his  own  troubles,  but  which  were 
given  by  inspiration,  with  a  view  to  the  case  of  that  blessed  person,  whom, 
in  those  troubles,  he  had  the  honour  to  prefigure. 

Other  Psalms  there  are,  which  disclose  far  different  scenes.  In  them, 
the  sorrows  of  David  are  at  end,  and  the  day  of  his  deliverance  hath 
already  dawned.  The  heavens  are  opened,  and  Jehovah  appeareth  in  the 
cause  of  his  afflicted  servant.  He  descendeth  from  above,  encompassed 
with  clouds  and  darkness,  preceded  by  fire  and  hail,  proclaimed  by  thun- 
der and  earthquake,  and  attended  by  lightnings  and  whirlwinds.  The 
mountains  smoke,  and  the  rocks  melt  before  him  ;  the  foundations  of  the 
globe  are  uncovered,  and  the  deep  from  beneath  is  moved  at  his  presence. 
The  adversary  is  dismayed  and  confounded  ;  opposition,  in  the  height  of 
its  career,  feels  the  blast  through  all  its  powers,  and  instantly  withers 
away.  The  anointed  of  God.  according  to  his  original  designation,  is  at 
length  elevated  to  the  throne ;  his  sceptre  is  extended  over  the  nations ; 
the  temple  is  planned  by  him,  and  erected  by  his  son  ;  the  services  of  re- 
ligion are  appointed  in  perfect  order  and  beauty :  Jerusalem  becometh  a 
praise  in  all  the  earth  ;  and  the  kingdom  is  established  in  honour,  peace, 
and  felicity.  If  in  Psalms  of  the  former  kind,  the  holy  Jesus  might  be- 
hold those  persecutions  and  sufferings  under  which  he  was  to  be  humbled, 

*  Heb.  v.  7. 


PREFACE.  27 

and  to  mourn,  during  his  pilgrimage  here  below ;  in  Psalms  of  this  latter 
sort  he  might  strengthen  and  console  himself,  as  a  man  "touched  with 
the  feelings  of  our  infirmities,  and  tempted  in  all  points  like  as  we  are," 
by  viewing  "  the  glory  that  should  follow  ;"  by  contemplating  the  mani- 
festation of  the  Father  in  favour  of  his  beloved  Son ;  his  own  joyful 
resurrection,  triumphant  ascension,  and  magnificent  inauguration;  the 
conversion  of  the  world,  and  the  establishment  of  the  church  ;  events, 
which  were  foreshadowed  by  those  above-mentioned  ;  and  to  which,  when 
the  strongest  expressions  made  use  of  by  the  divine  Psalmist  are  applied, 
they  will  no  longer  appear  hyperbolical ;  especially  if  we  bear  in  mind, 
that  these  prophetic  descriptions  wait  for  their  full  and  final  accomplish- 
ment at  that  day,  when  the  mystical  "  body  of  Christ,"  having  "  filled  up 
that  which  is  behind  of  his  afflictions,"*  shall  also,  amidst  the  pangs  and 
convulsions  of  departing  nature,  arise  from  the  dead,  and  ascend  into  hea- 
ven ;  where  all  the  members  of  that  body,  which  have  been  afflicted,  and 
have  mourned  with  their  Lord  and  Master,  shall  be  comforted  and  glori- 
fied together  with  him.f 

In  some  of  the  Psalms,  David  appears  as  one  suffering  for  his  sins. 
When  man  speaks  of  sin,  he  speaks  of  what  is  his  own  ;  and  therefore, 
every  Psalm,  where  sin  is  confessed  to  be  the  cause  of  sorrow,  belongs 
originally  and  properly  to  us,  as  fallen  sons  of  Adam,  like  David,  and  all 
other  men.  This  is  the  case  of  the  fifty-first,  and  the  rest  of  those  which 
are  styled  Penitential  Psalms,  and  have  always  been  used  in  the  church 
as  such.  Sometimes,  indeed,  it  happens,  that  we  meet  with  heavy 
complaints  of  the  number  and  burthen  of  sins,  in  Psalms,  from  which 
passages  are  quoted  in  the  New  Testament  as  uttered  by  our  Redeemer, 
in  which  there  seems  to  be  no  change  of  person  from  beginning  to  end. 
We  are  assured,  for  instance,  by  the  apostle,  Heb.  x.  5,  and  the  sixth, 
seventh,  and  eighth  verses  of  the  fortieth  Psalm,  "  Sacrifice  and  offering 
thou  didst  not  desire,"  &c.  are  spoken  by  Messiah,  coming  to  abolish  the 
legal  sacrifices,  by  the  oblation  of  himself  once  for  all.  The  same  per- 
son, to  appearance,  continues  speaking,  and,  only  three  verses  after, 
complains  in  the  following  terms  ;  "  Innumerable  evils  have  compassed 
me  about,  mine  iniquities  have  taken  hold  of  me,  so  that  I  am  not  able  to 
look  up;  they  are  more  than  the  hairs  of  my  head,  therefore  my  heart 
faileth  me."  So  again,  there  are  no  less  than  five  quotations  from  different 
parts  of  the  sixty-ninth  Psalm,  all  concurring  to  inform  us,  that  Christ  is 
the  speaker  through  that  whole  Psalm.  Yet  the  fifth  verse  of  it  runs  thus ; 
"O  God,  thou  knowest  my  foolishness  and  my  QED^  guiltinesses  not  hid 
from  thee."  The  solution  of  this  difficulty  given,  and  continually  in- 
sisted on,  in  the  writings  of  the  Fathers,  is  this ;  that  Christ  in  the  day 
of  his  passion,  standing  charged  with  the  sin  and  guilt  of  his  people, 
speaks  of  such  their  sin  and  guilt,  as  if  they  were  his  own,  appropriating 
to  himself  those  debts,  for  which,  in  the  capacity  of  a  surety,  he  had 

*  Col.  i.  24. 

t  Neque  praetermittendum  illud  Augustini  passim ;  tunc  Psalmos  videri  suavissi- 
mos,  ac  divinissima  luce  perfusos,  cum  in  his  caput  et  membra.  Christum  et  Eccle- 
siam,  sive  aperte  propalatos,  sive  latentor  designatos  intelligimus.  Quare  iterum  atque 
iterum  erigamus  animos  ;  atque  ubi  atque  Davidem  Solomonem ;  ubi  Davidis  hostes, 
Saiilem,  Achitophelem,  alios;  ubi  bella  et  pace  in,  captivitatem  libertatem,  ac  caetera, 
ejusmodi  audimus  ;  turn  animo  infigamus  Christum,  Ecclesiam  laboribus  periculisque  ex- 
ercitam,  atque  inter  adversa  et  prospera  peregrinantem  ;  turn  sanctorum  persecutores,  non 
-mod6  visibiles,  sed  etiam  invisibles  illas  atque  aereas  potestates,  pugnasque  in  hac  vita, 
perpetes,  ac  secuturan  postea  pacem  sempiternam.    Bossuet  Dissertat.  in  Psalm,  ad  Firu 


28 


PREFACE. 


made  himself  responsible.  The  lamb,  which,  under  the  law,  was  offered 
for  sin,  took  the  name,  £•©&$  "guilt,"  because  the  guilt  contracted  by  the 
offerer,  was  transferred  to  that  innocent  creature,  and  typically  expiated 
by  its  blood.*  Was  not  this  exactly  the  case,  in  truth  and  reality,  with 
the  Lamb  of  God  ?  "  He  did  no  sin,  neither  was  guile  found  in  his  mouth ; 
but  he  bare  our  sins  in  his  own  body  on  the  tree.f  He  was  made  sin  for 
us  who  knew  no  sin,  that  we  might  be  made  the  righteousness  of  God  in 
him. "|  Christ  and  the  church  compose  one  mystical  person,  of  which  he 
is  the  head,  and  the  church  the  body  :  and  as  the  body  speaks  by  the  head, 
and  the  head  for  the  body,  he  speaks  of  her  sin,  and  she  of  his  righteous- 
ness ;  which  consideration  is  at  the  same  time  a  key  to  any  claims  of  righ- 
teousness made  in  the  Psalms  by  her,  and  to  any  confession  of  sin  made 
by  him.  This  seems  to  be  a  satisfactory  account  of  the  matter.  Such  at 
least,  appears  to  have  been  the  idea  generally  adopted  and  received,  in  the 
first  ages  of  the  Christian  church  ;  a  circumstance,  which  it  is  presumed, 
will  be  deemed  a  sufficient  apology  for  the  author,  if  in  the  explication  of 
such  passages,  he  hath  ventured  to  proceed  accordingly.  Nay,  and  even 
in  reciting  the  Penitential  Psalms,  when  the  unhappy  sufferer  is  ready 
to  sink  down  under  that  weight  of  wo  which  sin  hath  laid  upon  him,  if 
he  will  extend  his  thoughts,  as  he  is  sometimes  directed  to  do,  to  that  holy 
and  most  innocent  person,  who  felt  and  sorrowed  so  much  for  us  all,  he 
will  thereby  furnish  himself  with  the  best  argument  for  patience,  and  an 
inexhaustible  source  of  comfort.  Nor  can  it,  indeed,  well  be  imagined,  that 
our  blessed  Lord,  as  a  member  of  the  Jewish  church,  and  an  attendant  on  the 
service  of  the  synagogue,  though  conscious  to  himself  of  no  sin,  did  not 
frequently  join  with  his  "  brethren  according  to  the  flesh,"  in  the  repeti- 
tion of  the  Penitential  as  well  as  the  other  Psalms,  on  the  days  of  humilia- 
tion and  expiation,  when  the  use  of  them  might  be  prescribed.  If  from 
his  circumcision  to  his  crucifixion  he  "  bare  our  sins  in  his#  own  body  ;" 
why  should  it  be  thought  strange,  that  he  should  confess  them,  on  our  be- 
half, with  his  own  mouth  ? 

The  offence  taken  at  the  supposed  uncharitable  and  vindictive  spirit  of 
the  imprecations  which  occur  in  some  of  the  Psalms,  ceases  immediately,  if 
we  change  the  imperative  for  the  future,  and  read,  not  "let  them  be  con- 
founded," &c.  but,  "they  shall  be  confounded,"  &c.  of  which  the  He- 
brew is  equally  capable.  Such  passages  will  then  have  no  more  difficulty 
in  them,  than  the  other  frequent  predictions  of  divine  vengeance  in  the 
writings  of  the  prophets,  or  denunciations  of  it  in  the  gospels,  intended  to 
warn,  to  alarm,  and  to  lead  sinners  to  repentance,  that  they  may  fly  from 
the  wrath  to  come.  This  is  Dr.  Hammond's  observation;  who  very  pro- 
perly remarks,  at  the  same  time,  that  in  many  places  of  this  sort,  as  parti- 
cularly in  Psalm  cix.  (and  the  same  may  be  said  of  Psalm  lxix.)  it  is 
reasonable  to  resolve,  that  Christ  himself  speaketh  in  the  prophet ;  as  being 
the  person  there  principally  concerned,  and  the  completion  most  signal  in 
many  circumstances  there  mentioned ;  the  succession,  especially  of  Mat- 
thias, to  the  apostleship  of  Judas.  It  is  true,  that  in  the  citation  made  by 
St.  Peter  from  Psalm  cix.  in  Acts  i.  20,  as  also  in  that  made  by  St.  Paul 
from  Psalm  lxix.  in  Rom.  xi.  9,  the  imperative  form  is  preserved  ;  "let 
his  habitation  be  void,"  &c.  "let  their  table  be  made  a  snare,"  &c.  But 
it  may  be  considered,  that  the  apostles  generally  cited  from  the"  Greek  of 
the  LXX.  version  ;  and  took  it  as  they  found  it,  making  no  alteration, 
when  the  passage,  as  it  there  stood,  was  sufficient  to  prove  the  main  point 

*  See  Lev.  v.  6.  t  1  Pet.  ii.  22,  t  2  Cor.  v.  21. 


PREFACE. 


29 


which  it  was  adduced  to  prove.  If  the  imprecatory  form  be  still  contended 
for  all  that  can  be  meant  by  it,  whether  uttered  by  the  prophet,  by  Mes- 
siah or  by  ourselves,  must  be  a  solemn  ratification  of  the  just  judgments 
of  the  Almighty  against  his  impenitent  enemies,  like  what  we  find  as- 
cribed to  the  blessed  spirits  in  heaven,  when  such  judgments  were  exe- 
cuted Rev  xi  17,  18.  xvi.  5,  6,  7.  See  Merrick's  Annotations  on 
Psalm  cix  and  Witsii  Miscellan.  Sacr.  Lib.  I.  Cap.  xvm.  Sect  24.  But 
bv  the  future  rendering  of  the  verbs,  every  possible  objection  is  precluded 
at  once.     This  method  hast  herefore  been  adopted  in  the  ensuing  Oom- 

mOfathe  Psalms  which  relate  to  Israel,  some  are  employed  in  celebrating 
the  mercies  vouchsafed  them,  from  their  going  forth  out  of  Egypt  to  their 
complete  settlement  in  Canaan.  These  were  the  constant  standing  subjects 
of  praise  and  thanksgiving  in  the  Israelilish  church.  But  we  are  taught 
bv  the  writers  of  the  New  Testament,  to  consider  this  part  of  their  history 
as  one  continued  figure  or  allegory.  We  are  told,  that  there  is  another 
spiritual  Israel  of  God  ;  other  children  of  Abraham  and  heirs  of  the  pro- 
mise •  another  circumcision,  another  Egypt,  from  the  bondage  of  which 
thev  are  redeemed;  another  wilderness,  through  which  they  journey  ; 
other  dangers  and  difficulties,  which  there  await  them  ;  other  bread  from 
heaven,  for  their  support;  and  another  rock  to  supply  them  with  living 
water  -other  enemies  to  overcome  ;  another  land  of  Canaan  and  another 
Jerusalem,  which  they  are  to  obtain  and  possess  for  ever  In  the  same 
liaht  are  to  be  viewed  the  various  provocations  and  punishments,  captivi- 
ties and  restorations  of  old  Israel  afterwards,  concerning  which  it  is  like- 
wise true,  that  they  "  happened  unto  them  for  ensamples,  types  or  fig- 
ures "and  were  written  for  our  admonition."!  Care  has  therefore  been 
taken,  to  open  and  apply,  for  that  salutary  purpose,  the  Psalms  which  treat 
of  the  above-mentioned  particulars. 

What  is  said  in  the  Psalms  occasionally  of  the  law  and  its  ceremonies 
sacrifices,  ablutions,  and  purifications;  of  the  tabernacle  and  temple  wit  h. 
the  services  therein  performed  ;  and  of  the  Aronical  priesthood  ;  all  this 
Christians  transfer  to  the  new  law  ;  to  the  oblation  of  Christ ;  to  justifica- 
tion bv  his  blood,  and  sanctification  by  his  Spirit ;  to  the  true  tabernacle 
or  temple,  not  made  with  hands ;  and  to  what  was  therein  done  for  the 
salvation  of  the  world,  by  Him  who  was,  in  one  respect,  a  sacrifice  ;  in 
another,  a  temple;  and  in  a  third,  a  high  priest  for  ever  after  the  order 
of  Melchisedek.  That  such  was  the  intention  of  these  legal  figures,  is 
declared  at  large  in  the  Epistle  to  the  Hebrews:  and  they  are  of  great 
assistance  to  us  now,  in  forming  our  ideas  of  the  realities  to  which  they 
correspond.  "  Under  the  Jewish  economy,"  says  the  excellent  Mr  1  as- 
cal,  "truth  appeared  but  in  figure;  in  heaven  it  is. open  and  without  a 
veil-  in  the  church  militant  it  is  so  veiled,  as  to  be  yet  discerned  by  its 
correspondence  to  the  figure.  As  the  figure  was  first .built  upon  the  truth, 
so  the  truth  is  now  distinguishable  by  the  figure."  The  variety  of  strong 
expressions  used  by  David,  in  the  nineteenth,  and  the  hundred  and  nine- 
teenth Psalms,  to  extol  the  enlivening,  saving,  healing,  comforting  efficacy 
of  a  law,  which,  in  the  letter  of  it,  whether  ceremonial  or  moral,  without 
pardon  and  grace,  could  minister  nothing  but  condemnation,  do  sufficiently 
prove,  that  David  understood  the  spirit  of  it,  which  was  the  gospel  itseli.J 

*  Gr.   TW  t  1  Cor.  x.  11. 

t  Haec  inter,  veri  et  spirituals  Judsei,  hoc  est,  ante  Christum  Chnsti  discipuli,  altiora 
cogitabant,  et  rerum  calestium  Sacramenta  venerati,  novarn  Jerusalem,  novum   lem- 


30  PREFACE. 

And  if  any  who  recited  those  Psalms,  had  not  the  same  idea,  it  was  not 
the  fault  of  the  law,  or  of  the  Psalms,  of  Moses,  or  of  David,  or  of  him 
who  inspired  both,  but  it  was  their  own  ;  as  it  is  that  of  the  Jews  at  this 
hour,  though  their  prophesies  have  now  been  fulfilled,  and  their  types 
realized.  u  He  that  takes  his  estimate  of  the  Jewish  religion  from  the 
grossness  of  the  Jewish  multitude,"  as  the  last  cited  author  observes,  "  can- 
not fail  of  making  a  very  wrong  judgment.  It  is  to  be  sought  for  in  the 
sacred  writings  of  the  prophets,  who  have  given  us  sufficient  assurance, 
that  they  understood  the  law  not  according  to  the  letter.  Our  religion,  in 
like  manner,  is  true  and  divine  in  the  gospels,  and  in  the  preaching  of 
the  apostles  ;  but  it  appears  utterly  disfigured  in  those  who  maim  or  cor- 
rupt it." 

Besides  the  figures  supplied  by  the  children  of  Israel,  and  by  the  law, 
there  is  another  set  of  images  often  employed  in  the  Psalms,  to  describe 
the  blessings  of  redemption.  These  are  borrowed  from  the  natural  world, 
the  manner  of  its  original  production,  and  operations  continually  carried 
on  in  it.  The  visible  works  of  God  are  formed  to  lead  us,  under  the  di- 
rection of  his  word,  to  a  knowledge  of  those  which  are  invisible;  they 
give  us  ideas,  by  analogy,  of  a  new  creation  rising  gradually,  like  the  old 
one,  out  of  darkness  and  deformity,  until  at  length  it  arrives  at  the  perfec- 
tion of  glory  and  beauty ;  so  that  while  we  praise  the  Lord  for  all  the 
wonders  of  his  power,  wisdom,  and  love,  displayed  in  a  system  which  is 
to  wax  old  and  perish,  we  may  therein  contemplate,  as  in  a  glass,  those 
new  heavens,  and  that  new  earth,  of  whose  duration  there  shall  be  no 
end.*  The  sun,  that  fountain  of  life,  and  heart  of  the  world,  that  bright 
leader  of  the  armies  of  heaven  enthroned  in  glorious  majesty ;  the  moon 
shining  with  a  lustre  borrowed  from  his  beams ;  the  stars  glittering  by 
night  in  the  clear  firmament;  the  air  giving  breath  to  all  things  that  live 
and  move ;  the  interchanges  of  light  and  darkness ;  the  course  of  the 
year,  and  the  sweet  vicissitude  of  seasons ;  the  rain  and  the  dew  descend- 
ing from  above,  and  the  fruitfulness  of  the  earth  caused  by  them  ;  the  bow 
bent  by  the  hands  of  the  Most  High,  which  compasseth  the  heaven  about 
with  a  glorious  circle ;  the  awful  voice  of  thunder,  and  the  piercing 
power  of  lightning ;  the  instincts  of  animals.f  and  the  qualities  of  vege- 

plum,  novam  arcam  intuebantur.  Bossuet  Dissertat.  in  Psal.  Cap.  i. — Lex,  juxta  Spiri- 
tum  accept  a,  ipsum  eratEvangelium,sub  veteribus  figuris  delitescens,  et  ceremoniarum 
velis  obtectum,  ab  ipso  quidem  Mose  (imprimis  in  Deuteronomio)  aliquatenus  et  pro 
temporum  ratione  explicatum,  a  Prophetis  vero  succedentibus  (ut  visum  est  Divinae 
Sapiential)  dilucidius  ostensum,  demum  a  Christo  et  Apostolis  plenissime  et  luce  ipso 
Sole  clariori  patefactum.  Bulli  Opera  per  Grabe,  p.  614. — If  the  Jews,  as  our  Saviour 
tells  them,  "  thought  they  had  eternal  life  in  their  Scriptures,"  they  must  needs  have  un- 
derstood them  in  a  spiritual  sense  :  and  I  know  not  what  other  spiritual  sense,  that  should 
lead  them  to  the  expectation  of  eternal  life,  they  could  put  on  their  scriptures,  but  that 
prophetic  or  typical  sense,  which  respected  the  Messiah.  Jesus  expressly  asserts,  at  the 
same  time,  that  their  "  scriptures  testified  of  him."  How  generally  they  do  so,  he  ex- 
plained at  large,  in  that  remarkable  conversation  with  two  of  his  disciples  after  his  resur- 
rection ;  when  "  beginning  at  Moses  and  all  the  prophets,  he  expounded  unto  them 
in  all  the  scriptures  the  things  concerning  himself."  Hurd's  Introd.  to  the  study  of 
the  Prophecies,  Serm.  ii. 

*  Read  nature  :  nature  is  a  friend  to  truth  ; 

Nature  is  Christian,  preaches  to  mankind; 

And  bids  dead  matter  aid  us  in  our  creed. — Young. 
t  "  I  believe  a  good  natural  philosopher  might  show,  with  great  reason  and  proba- 
bility, that  there  is  scarce  a  beast,  bird,  reptile,  or  insect,  that  does  not,  in  each  particu- 
lar climate,  instruct  and  admonish  mankind  of  some  necessary  truth,  for  their  happiness 
either  in  body  or  mind."  Dr.  Che-tine's  Philosophical  Conjectures  on  the  preference 
of  Vegetable  Food,  p.  73.     That  which  a  celebrated  writer  has  often  observed  concer- 


PREFACE.  31 

tables  and  minerals  ;  the  great  and  wide  sea,  with  its  unnumbered  inhabi- 
tants ;  all  these  are  ready  to  instruct  us  in  the  mysteries  of  faith,  and  the 
duties  of  morality. 

They  speak  their  Maker  as  they  can, 

But  want  and  ask  the  tongue  of  man. — Parnell. 

The  advantages  of  "Messiah's  reign  are  represented  in  some  of  the 
Psalms  under  images  of  this  kind.  We  behold  a  renovation  of  all  things, 
and  the  world,  as  it  were,  new  created,  breaks  forth  into  singing.  The 
earth  is  crowned  with  sudden  verdure  and  fertility ;  the  field  is  joyful, 
and  all  that  is  in  it ;  the  woods  rejoice  before  the  Lord ;  the  floods  clap 
their  hands  in  concert,  and  ocean  fills  up  the  mighty  chorus,  to  cele- 
brate the  advent  of  the  great  King. 

Similiar  to  these,  are  the  representations  of  spiritual  mercies  by  temporal 
deliverances  from  sickness,  prison,  danger  of  perishing  in  storms  at  sea, 
and  from  the  sundry  kinds  of  calamity  and  death  to  which  the  body  of 
man  is  subject ;  as  also  by  scenes  of  domestic  felicity,  and  by  the.  flourish- 
ing state  of  well-ordered  communities,  especially  that  of  Israel  in  Canaan, 
which  while  the  benediction  of  Jehovah  rested  upon  it,  was  a  picture  of 
heaven  itself. — The  foregoing,  and  every  other  species  of  the  sacred  im- 
agery, if  there  be  any  other  not  hitherto  included,  it  hath  been  the  author's 
main  endeavour  to  illustrate.  And  a  view  of  what  is  done  in  this  way, 
will,  it  is  humbly  hoped,  afford  some  reason  to  think  there  may  not  be  that 
necessary  connexion,  which  a  late  noble  writer  has  been  pleased  to  sup- 
pose, between  devotion  and  dulness. 

The  Psalms  which  remain,  are  such  as  treat  in  plain  terms,  without 
figures  or  examples,  of  wisdom  and  folly,  righteousness  and  sin  ;  the  hap- 
piness produced  by  one,  and  the  misery  caused  by  the  other  ;  of  particular 
virtues  and  vices  ;  of  the  vanity  of  human  life  ;  of  the  attributes  of  God  ; 
of  that  patience  with  which  the  faithful  should  learn  to  bear  the  sight  of 
wickedness  triumphant,  in  this  world,  looking  forward  to  the  day  of  final 
retribution  ;  and  subjects  of  the  like  nature.  As  Psalms  of  this  kind  call 
for  little  in  the  expository  way,  the  general  doctrines  or  precepts  implied 
in  them,  or  suggested  by  them,  are  drawn  forth  in  short  reflections,  at- 
tempted after  the  manner  of  those  made  by  father  Gluesnel,  on  each  verse 
of  the  New  Testament.  The  opportunity  of  doing  this,  where  nothing 
else  seemed  to  be  required,  and  indeed  of  doing,  upon  every  occasion, 
what  did  seem  to  be  required  in  any  way,  was  the  reason  for  throwing 
the  work  into  its  present  form,  rather  than  that  of  a  paraphrase,  or  any 
other.     Some  repetitions,  in  a  performance  of  this  sort,  are  unavoidable, 

ning:  a  poet,  may  perhaps  be  equally  applicable  to  a  divine — "  To  him  nothing  can  be 
useless.  Whatever  is  beautiful,  and  whatever  is  dreadful,  should  be  familiar  to  his 
imagination  :  he  should  be  conversant  with  all  that  is  awfully  vast  or  elegantly  little. 
The  plants  of  the  garden,  the  animals  of  the  wood,  the  minerals  of  the  earth,  and  me- 
teors of  the  sky,  should  all  concur  to  store  his  mind  with  inexhaustible  variety ;  for 
every  idea  is  useful  for  the  enforcement  or  decoration  of  moral  or  religious  truth  ;  and 
he  who  knows  most,  will  have  most  power  of  diversifying  his  scenes,  and  of  gratifying 
his  reader  with  remote  allusions,  and  unexpected  instruction.  By  him,  therefore,  no 
kind  of  knowledge  should  be  overlooked.  He  should  range  mountains  and  deserts  for 
images  and  resemblances,  and  picture  upon  his  mind  every  tree  of  the  forest,  and  flower 
of  the  valley ;  the  crags  of  the  rock,  and  the  mazes  of  the  stream."  Rasselas,  Chap, 
x.  The  reader  may  see  this  exemplified  in  some  "Disquisitions  on  Select  Subjects  of 
Scripture,"  by  my  worthy  friend,  the  Rev.  Mr.  Jones,  whose  labours  make  it  evident* 
that  true  Philosophy  will  ever  be  the  handmaid  of  true  divinity. 


32  PREFACE. 

But  a  commentary  on  the  book  of  Psalms  is  not  to  be  read  all  at  once  ;* 
and  it  was  thought  better  to  give  the  exposition  of  each  Psalm  complete 
in  itself,  than  to  refer  the  reader  elsewhere  ;  which,  therefore,  is  only 
done,  when  passages  of  a  considerable  length  occur  in  two  Psalms,  with- 
out any  material  difference. 

Such  is  the  method  the  author  has  taken,  such  the  authorities  upon 
which  he  has  proceeded,  and  such  the  rules  by  which  he  has  directed 
himself.  If  consistency  and  uniformity  in  the  comment  have  been  the 
result,  they  will  afford,  it  is  hoped,  no  contemptible  argument  on  its  be- 
half; since  it  is  scarce  possible  to  expound  uniformly,  on  an  erroneous 
plan,  so  great  a  variety  of  figurative  language  as  is  to  be  found  in  the 
book  of  Psalms. f 

Let  us  stop,  for  a  moment,  to  contemplate  the  true  character  of  these 
sacred  hymns. 

Greatness  confers  no  exemption  from  the  cares  and  sorrows  of  life.  Its 
share  of  them  frequently  bears  a  melancholy  proportion  to  its  exaltation. 
This  the  Israelitish  monarch  experienced.  He  sought  in  piety  that  peace 
which  he  could  not  find  in  empire,  and  elleviated  the  disquietudes  of  state 
with  the  exercises  of  devotion. 

His  invaluable  Psalms  convey  those  comforts  to  others  which  they  af- 
forded to  himself.  Composed  upon  particular  occasions,  yet  designed  for 
general  use ;  delivered  out  as  services  for  Israelites  under  the  law,  yet  no 
less  adapted  to  the  circumstances  of  Christians  under  the  gospel ;  they 
present  religion  to  us  in  the  most  engaging  dress  ;  communicating  truths 
which  philosophy  could  never  investigate,  in  a  style  which  poetry  can 
never  equal ;  while  history  is  made  the  vehicle  of  prophecy,  and  creation 
lends  all  its  charms  to  paint  the  glories  of  redemption.  Calculated  alike 
to  profit  and  to  please,  they  inform  the  understanding,  elevate  the  affec- 
tions, and  entertain  the  imagination.  Indited  under  the  influence  of  Him, 
to  whom  all  hearts  are  known,  and  all  events  foreknown,  they  suit  man- 
kind in  all  situations,  grateful  as  the  manna  which  descended  from  above, 
and  conformed  itself  to  every  palate.  The  fairest  productions  of  human 
wit,  after  a  few  perusals,  like  gathered  flowers,  wither  in  our  hands,  and 
lose  their  fragrancy :  but  these  unfading  plants  of  paradise  become,  as 
we  are  accustomed  to  them,  still  more  and  more  beautiful ;  their  bloom 
appears  to  be  daily  heightened  ;  fresh  odours  are  emitted,  and  new  sweets 

*  The  most  profitable  way  of  reading  it,  perhaps,  would  be,  by  small  portions,  often 
reviewing  the  text  and  the  comment,  and  comparing  them  carefully  together  ;  at  times 
when  the  mind  is  most  free,  vacant,  and  calm  ;  in  the  morning,  more  especially  to  pre- 
pare, and  fortify  it  for  the  business  of  the  day  ;  and  in  the  evening,  to  recompose,  and 
set  it  in  order,  for  the  approaching  season  of  rest. 

t  The  student  in  Theology,  who  is  desirous  for  farther  information  upon  a  subject 
so  curious,  so  entertaining,  and  so  interesting,  as  that  of  the  figurative  language  of 
Scripture,  the  principles  on  which  it  is  founded,  and  the  best  rule  to  be  observed  in  the 
sober  and  rational  interpretation  of  it,  may  find  satisfaction  by  consulting  the  following 
authors — 

Lowth's  Preface  to  his  Commentary  on  the  Prophets. 

Lowth  Prselect.  de  Sacr.  Poes.  Heb.  Prelect,  iv. — xii. 

Pascal's  Thoughts,  Sect.  x. — xiv. 

Hurd's  Introd.  to  the  study  of  the  Prophecies,  Serm.  ii.  xii.  iv. 

Vitringa  Observat.  Sacr.  Lib.  vi.  Cap.  xx.  et  Lib.  vii. 

Preefat.  ad  Comment,  in  Jesaiam. 

Glassii  Philologia  Sacr.  Lib.  ii. 

Witsii  Miscellan.  Sacra.  Tom.  I.  Lib.  iii.  Cap.  hi.  Lib.  ii.  Dissert,  i.  ii.  OEconom.  Feed 
Lib.  iv.  Cap.  vi. — x. 

Waterland's  General  Preface  to  Scripture  Vindicated. 


PREFACE.  33 

extracted  from  them.  He  who  hath  once  tasted  their  excellencies,  will 
desire  to  taste  them  again  ;  and  he  who  tastes  them  oftenest,  will  relish 
them  best. 

And  now  could  the  author  natter  himself,  that  any  one  would  take  half 
the  pleasure  in  reading  the  following  exposition,  which  he  hath  taken  in 
writing  it,  he  would  not  fear  the  loss  of  his  labour.  The  employment 
detached  him  from  the  bustle  and  hurry  of  life,  the  din  of  politics,  and 
the  noise  of  folly ;  vanity  and  vexation  flew  away  for  a  season,  care  and 
disquietude  came  not  near  his  dwelling.  He  arose,  fresh  as  the  morning, 
to  his  task ;  the  silence  of  the  night  invited  him  to  pursue  it;  and  he  can 
truly  say,  that  food  and  rest  were  not  preferred  before  it.  Every  Psalm 
improved  infinitely  upon  his  acquaintance  with  it,  and  no  one  gave  him 
uneasiness  but  the  last ;  for  then  he  grieved'  that  his  work  was  done. 
Happier  hours  than  those  which  have  been  spent  on  these  meditations 
upon  the  Songs  of  Sion,  he  never  expects  to  see  in  this  world.  Very 
pleasantly  did  they  pass,  and  moved  smoothly  and  swiftly  along:  for, 
when  thus  engaged,  he  counted  no  time.  They  are  gone,  but  have  left  a 
relish  and  a  fragrance  upon  the  mind,  and  the  remembrance  of  them  is 
■sweet. 

But,  alas,  these  are  the  fond  effusions  of  parental  tenderness.  Others 
will  view  the  production  with  very  different  eyes,  and  the  harsh  voic*  of 
inexorable  criticism  will  too  soon  awaken  him  from  his  pleasing  dream. 
He  is  not  insensible,  that  many  learned  and  good  men,  whom  he  does  not 
therefore  value  and  respect  the  less,  have  conceived  strong  prejudices 
against  the  scheme  of  interpretation  here  pursued  ;  and  he  knows  how 
little  the  generality  of  modern  Christians  have  been  accustomed  to  specu- 
lations of  this  kind  ;  which  it  may  likewise,  perhaps,  be  said,  will  give 
occasion  to  the  scoffs  of  our  adversaries,  the  Jews  and  the  Deists.  Yet, 
if  in  the  preceding  pages  it  hath  been  made  to  appear,  that  the  application 
of  the  Psalms  to  evangelical  subjects,  times,  and  circumstances,  stands 
■upon  firm  ground ;  that  it  may  be  prosecuted  upon  a  regular  and  consis- 
tent plan  ;  and  that  it  is  not  only  expedient,  but  even  necessary,  to  render 
the  use  of  them  in  our  devotions  rational  and  profitable  ;  will  it  be  pre- 
sumption in  him  to  hope,  that  upon  a  calm  and  dispassionate  review  of 
the  matter,  prejudices  may  subside  and  be  done  away?  If  men,  in  these 
days,  have  not  been  accustomed  to  such  contemplations,  is  it  not  high  time 
they  should  become  so?  Can  they  begin  too  soon  to  study  and  make 
themselves  masters  of  a  science,  which  promises  to  its  votaries  so  much 
entertainment  as  well  as  improvement ;  which  recommends  the  scriptures 
to  persons  of  true  taste  and  genius,  as  books  intended  equally  for  our 
delight  and  instruction  ;  which  demonstrates  the  ways  of  celestial  wisdom 
to  be  ways  of  pleasantness,  and  all  her  paths  to  be  peace  indeed !  From 
the  most  sober,  deliberate,  and  attentive  survey  of  the  sentiment  which 
prevailed  upon  this  point,  in  the  first  ages  of  the  church,  when  the  apos- 
tolical method  of  citing  and  expounding  the  Psalms  was  fresh  upon  the 
minds  of  their  followers,  the  author  cannot  but  be  confident,  that  his  Com- 
mentary, if  it  had  then  made  its  appearance,  would  have  been  universally 
received  and  approved,  as  to  the  general  design  of  it,  by  the  whole  Chris- 
tian world.  And  however  the  Jews,  in  their  present  state  of  alienation 
and  unbelief,  may  reject  and  set  at  nought  such  applications  of  their  scrip- 
tures to  our  Messiah,  and  his  chosen  people,  as  they  certainly  will  do  ;  he 
is  not  less  confident,  that,  whenever  the  happy  and  glorious  day  of  their 
conversion  shall  come,  and  the  veil  shall  be  taken  from  their  hearts,  they 

5 


34  PREFACE. 

will  behold  the  Psalter  in  that  light  in  which  he  has  endeavoured  to  place 
it.*  As  to  the  Deists,  they,  while  they  continue  such,  can  have  neither 
lot  nor  part  in  this  matter ;  for  giving  no  credit  to  the  scripture  account  of 
things,  either  in  the  Old  Testament  or  the  New,  to  discourse  with  them 
concerning  a  connection  and  analogy  subsisting  between  the  one  and  the 
other,  is  to  reason  about  a  fifth  sense  with  a  man  who  has  only  four.  For 
the  conviction  both  of  the  Jews  and  Deists,  other  arguments  are  to  be 
urged  ;  arguments  from  undeniable  miracles  openly  wrought,  and  plain 
prophecies  literally  fulfilled.  Such  proofs  are  "  for  them  that  believe 
not."  And  such  have  been  repeatedly  urged,  in  their  full  force,  by  many 
able  champions,  who  have  stood  forth  (success  evermore  attend  their 
labours!)  in  defence  of  the  Evidences  of  Christianity.  Expositions  and 
meditations,  like  those  in  the  subsequent  pages,  serve  not,  nor  are  intended 
to  serve,  "  for  them  who  believe  not,  but  for  them  who  believe  ;"f  who  will 
exercise  their  faculties  in  discerning  and  contemplating  the  mysteries  of 
the  kingdom  of  heaven,  and  who  are  going  on  unto  perfection ;  to  in- 
crease their  faith,  and  inflame  their  charity:  to  delight  them  in  prosperity, 
to  comfort  them  in  adversity,  and  to  edify  them  at  all  times.  Such  effects, 
the  author  doubts  not,  will  be  experienced  by  believers,  who  will  read  his 
book  with  an  honest  and  good  heart,  with  seriousness  and  attention ;  for 
though  he  humbly  trusts  it  will  not  be  deemed  altogether  unworthy  a  place 
in  #ie  libraries  of  the  learned,  he  builds  chiefly  on  that  approbation  which 
he  is  solicitous  it  should  receive  in  the  closets  of  the  devout ;  as  considering, 
that  it  ;s  love,  heavenly  love,  which  "  never  faileth  ;  but  whether  there  be 
prophecies,  they  shall  fail ;  whether  there  be  tongues,  they  shall  cease ; 
whether  there  be  knowledge,  it  shall  vanish  away.  For  we  know  in  part, 
and  we  prophecy  in  part ;  but  when  that  which  is  perfect  is  come,  then  that 
which  is  in  part  shall  be  done  away."  J  They  who  find  not  the  wished-for 
satisfaction  in  one  portion,  will  find  it  in  another ;  they  who  disapprove  of 
an  interpretation  at  the  first  reading,  may  perhaps  approve  of  it  at  the 
second ;  and  they  who  still  continue  to  disapprove  of  some  particulars, 
will  not  therefore  disdain  to  accept  the  benefit  of  the  rest.  He  has  writ- 
ten to  gratify  no  sect  or  party,  but  for  the  common  service  of  all  who  call 
on  the  name  of  Jesus,  wheresoever  dispersed,  and  however  distressed 
upon  the  earth.  When  he  views  the  innumerable  unhappy  differences 
among  Christians,  all  of  whom  are  equally  oppressed  with  the  cares  and 
calamities  of  life,  he  often  calls  to  mind  those  beautiful  and  affecting  words, 
which  Milton  represents  Adam  as  addressing  to  Eve,  after  they  had 
wearied  themselves  with  mutual  complaints  and  accusations  of  each  other : — 

*  "  If  this  appears  to  be  the  case  in  so  many  of  the  Psalms  (namely,  that  they  are  pre- 
dictive of  Messiah),  how  strongly  does  it  justify  the  Lord's  appeal  to  them,  as  treating 
of  Him  ?  And  what  a  noble  argument  may  hence  arise  for  the  conviction  and  conver- 
sion of  that  extraordinary  people,  to  whom  they  were  originally  communicated,  when 
once  the  veil  that  is  on  their  hearts  shall  he  taken  away,  as  by  the  same  spirit  of 
prophecy  we  are  assured  it  shall  !"  The  Bishop  of  Carlisle's  Theory  of  Religion,  p. 
176,  6th  edit. — With  what  transports  of  zeal  and  devotion,  of  faith  and  love,  will  they 
recite  these  holy  hymns,  in  the  day  when  the  whole  body  of  the  Jews,  returning  to  the 
Lord  their  God,  shall  acknowledge  their  unparelled  crime  in  the  murder  of  their  King, 
and  their  penitential  sorrow  for  the  same,  perhaps  as  his  Lordship  intimates,  in  the  words 
of  the  fifty-first  Psalm  ;  "  deliver  me  from  blood-guiltiness,  O  God,  thou  God  of  my  sal- 
vation ;  and  my  tongue  shall  sing  aloud  of  thy  righteousness.  O  Lord,  open  thou  my 
lips,  and  my  mouth  shall  show  forth  thy  praise.  For  thou  desirest  not  sacrifice,  else  would 
I  give  it  ;  thou  delightest  not  in  burnt-offering.  The  sacrifices  of  God  are  a  broken  spirit ; 
a  broken  and  contrite  heart,  O  God  thou  wilt  not  despise.  O  do  good  in  thy  good  pleasure 
to  Zion  :  build  thou  the  walls  of  Jerusalem !" 

t  1  Cor.  xiv.  22.  X  1  Cor.  xiii.  8. 


PREFACE.  35 

But  rise  ;  let  us  no  more  contend  nor  blame 

Each  other,  blam'd  enough  elsewhere  ;  but  strive 

In  offices  of  love,  how  we  may  lighten 

Each  other's  burden  in  our  share  of  wo. — B.  x.  V.  953. 

Enough  has  been  given  to  the  arts  of  controversy.  Let  something  be 
given  to  the  studies  of  piety  and  a  holy  life.  If  we  can  once  unite  in 
these,  our  tempers  may  be  better  disposed  to  unite  in  doctrine.  When  we 
shall  be  duly  prepared  to  receive  it,  "  God  may  reveal  even  this  unto  us." 
To  increase  the  number  of  disputes  among  us,  is,  therefore  by  no  means 
the  intent  of  this  publication.  The  author  having,  for  many  years,  accus- 
tomed himself  to  consider  and  apply  the  Psalms,  while  he  recited  them 
according  to  the  method  now  laid  down,  has  never  failed  to  experience  the 
unspeakable  benefit  of  it.  both  in  public  and  in  private  ;  and  would  wish, 
if  it  so  pleased  God,  that  death  might  find  him  employed  in  meditations  of 
this  kind.*  He  has  likewise  frequently  taken  occasion,  in  the  course  of 
his  ministry,  to  explain  a  Psalm  upon  the  same  plan,  from  the  pulpit ;  and 
Avhenever  he  has  done  so,  whether  the  audience  were  learned  or  unlearned, 
polite  or  rustic,  he  has  generally  had  the  happiness  to  find  the  discourse,  in 
an  especial  manner,  noticed  and  remembered.  But  still,  many  may  be  of 
a  different  opinion,  who  may  conscientiously  believe  the  doctrines,  and 
practise  the  duties  of  the  gospel,  whether  they  see  them  shadowed  out 
in  the  Psalms  or  not.  Such  will  enjoy  their  own  liberty,  and  permit  their 
brethren  to  do  the  same.  Or,  if  they  shall  think  it  necessary  to  take  up 
the  polemical  pen,  he  desires  only  to  receive  that  treatment  which  he  has 
himself  shown  to  every  writer,  cited,  or  referred  to  by  him.f  Instead  of 
engaging  in  a  tedious,  and  perhaps,  unprofitable  altercation  upon  the  sub- 
ject, he  feels  himself,  at  present,  much  rather  inclined,  in  such  a  case,  to 
follow,  at  his  proper  distance,  the  amiable  example  of  his  greatly  re- 
spected Diocesan,  who  reprinted  in  England  the  objections  made  by  a 
foreign  Professor  to  some  parts  of  his  Lectures  on  the  Hebrew  poetry,  and 
left  the  public  to  form  its  own  judgment  between  them.|  From  that  pub- 
lic, the  author  of  the  following  work  is  now  to  expect  the  determination 
of  his  fate.  Should  its  sentence  be  in  his  disfavour,  nothing  farther  re-, 
mains  to  be  said,  than  that  he  has  honestly  and  faithfully  endeavoured  to 
serve  it,  to  the  utmost  of  his  power,  in  the  way  in  which  he  thought  him- 
self best  able  ;  and  to  give  the  world  some  account  of  that  time,  and  those 
opportunities,  which  by  the  Providence  of  a  gracious  God,  and  the  muni- 
ficence of  a  pious  Founder,  he  has  long  enjoyed  in  the  happy  retirement 
of  a  college. 

*  "  I  have  lost  a  world  of  time,"  said  the  learned  Salmasius,  on  his  death-bed  ;  "  if 
I  had  one  year  more,  I  would  spend  it  in  reading  David's  Psalms,  and  Paul's  Epistles." 

t  Deter  igitur  erratis  meis  venia :  Ipse  demum  exemplo  meo  mihi  prosim,  qui  neminem 
eorum,  a  quibus  dissenserim,  contumeliis  affeci :  qui  non,  vitio  Criticorum,  in  diverse 
sententiae  propugnatores  acriier  invectus  sum  ;  qui  denique  earn  veniarn  antecessoribus 
meis  libens  tribui,  quam  ab  iis,  qui  haec  in  manus  sumturi  Bint,  velim  impetrare.  Pearce 
in  Prafat.  ad  edit.  Cic.  de  Oratore. 

X  "  In  his  si  quse  sunt  quae  mihi  minus  persuasit  Vir  Clarissimus,  ea  malui  hoc  modo 
libero  Lectorum  nostrorum  judicio  permittere,  quam  in  disceptationem  et  controversiam, 
injucundam  et  fortasse  infructuosam  vocare."  Loioth,  in  Prcefat.  ad  edit.  2da/n  Pra- 
ted, de  Sacra  Poesi  Hebraorum. — "  Authors  should  avoid,  as  much  as  they  can," 
says  another  very  learned  critic,  "  replies  and  rejoinders,  the  usual  consequences  of 
which  are,  loss  of  time,  and  loss  of  temper.  Happy  is  he  who  is  engaged  in  controversy 
with  his  own  passions,  and  comes  off  superior  ;  who  makes  it  his  endeavour,  that  his 
follies  and  weaknesses  may  die  before  him,  and  who  daily  meditates  on  mortality  and 
immortality."    Jortin's  Preface  to  his  Remarks  on  Ecclesiastical  History,  p.  xxxiv. 


(    36    ) 


That  the  reader  may  the  more  easily  turn  to  such  Psalms  as  will  best  suit 
the  present  state  of  his  mind,  according  to  the  different  circumstances, 
whether  external  or  internal,  into  which  by  the  changes  and  chances 
of  life,  or  the  variations  of  temper  and  disposition,  he  may,  at  any  time, 
be  thrown,  the  common  Table  of  Psalms,  classed  under  their  several 
subjects,  is  here  subjoined. 

Prayers. 

I.  Prayers  for  Pardon  of  Sin.  Psalm  6, 
25,  38,  51,  130.  Psalms,  styled  Peni- 
tential, 6,  32,  38,  51,  102,  130,  143. 

II.  Prayers  composed  when  the  Psalmist 
was  deprived  of  an  opportunity  of  the 
public  exercise  of  religion.  Psalm  42, 
43,  63,  84. 

III.  Prayers  wherein  the  Psalmist  seems 
extremely  dejected,  though  not  totally 
deprived  of  consolation  under  his  afflic- 
tions.    Psalm  13,  22,  69,  77,  88,  143. 

IV.  Prayers  wherein  the  Psalmist  asketh 
help  of  God,  in  consideration  of  his  own 
integrity,  and  the  uprightness  of  his 
cause.     Psalm  7,  17,  26,  35. 

V.  Prayers  expressing  the  firmest  trust 
and  confidence  in  God  under  afflictions. 
Psalm  3,  16,  27,  31,  54,  56,  57,  61,  62, 
71,  86. 

VI.  Prayers  composed  when  the  people 
of  God  were  under  affliction  or  persecu- 
tion. Psalm  44,  60,  74,  79,  80,  83,  89, 
94,  102,  123,  137. 

VII.  The  following  are  likewise  Prayers 
in  time  of  trouble  and  affliction.  Psalm 
4,  5,  11,  28,  41,  55,  59,  64,  70,  109, 
120,  140,  141,  142. 

VIII.  Prayers  of  intercession.  Psalm  20, 
67,  122,  132,  144. 


Psalms  of  Praise  and  Adoration,  dis- 
playing the  Attributes  of  God. 

I.  General  acknowledgement  of  God's 
Goodness  and  Mercy,  and  particularly 
his  care  and  protection  of  good  men. 
Psalm  23,  34,  36,  91,  100,  103,  107, 
117,  121,  145,  146. 

II.  Psalms  displaying  the  Power,  Majesty, 
Glory,  and  other  attributes  of  the  Divine 
Being.  Psalm  8,  1%  24,  29,. 33,  47, 
50,  65,  66,  76,  77,  93,  95,  96,  97,  99, 
104,  111,  113,  114, 115, 134,  139,  147, 
148,  150. 

Instructive  Psalms. 

I.  The  different  characters  of  good  and 
bad  men  ;  the  happiness  of  the  one, 
and  the  miseries  of  the  other,  are  repre- 
sented in  the  following.  Psalm  1,  5. 
7,  9,  10,  11,  12,  14,  15,  17,  24,  25,  32, 
34,  36,  37,  50,  52,  53,  58,  73,  75,  84, 
91,  92, 94, 112, 119, 121, 125, 127, 128, 
133. 

II.  The  excellence  of  God's  Law.  Psahn 
19,  119. 

III.  The  vanity  of  human  life.  Psalm 
39,  49,  90. 

IV.  Advice  to  magistrates.  Psalm  82, 
101. 

V.  The  virtue  of  humility.     Psalm  131. 


Psalms  of  Thanksgiving. 

I.  Thanksgivings  for  Mercies  vouchsafed 
to  particular  persons.  Psalm  9,  18,  22, 
30,34,  40,  75,  103, 108,  116,  118,  138, 
144. 

II.  Thanksgivings  for  mercies  vouchsafed 
to  the  Israelites  in  general,  Psalm  45, 
48,  65,  66,  68,  76,81,  84,  98,  105, 124, 
126,  129,  135,  136,  149. 


Psalms  more  eminently    and   directly 

prophetical. 
Psalm  2,  16,  22,  40,  45,  68,  72,  87,  101, 
118. 

Historical  Psalms. 
Psalm  78,  105,  106. 


COMMENTARY 


BOOK    OF    PSALMS 


FIRST  DAY.— MORNING  PRAYER. 

PSALM  I. 


ARGUMENT. — This  Psalm,  which  is  generally  looked  upon  by  expositors  as  a  pre- 
face or  introduction  to  the  rest,  describes  the  blessedness  of  the  righteous,  consisting, 
verse  1.  negatively,  in  their  abstaining  from  sin  ;  2.  positively,  in  holy  meditation  on 
the  Scriptures,  productive  of  continual  growth  in  grace,  which,  3.  is  beautifully  re- 
presented under  an  image  borrowed  from  vegetation  :  as,  4.  is  the  opposite  state  of 
the  unbelieving  and  ungodly,  by  a  comparison  taken  from  the  threshing-floor.  The 
last  two  verses  foretel  the  final  issue  of  things,  with  respect  to  both  good  and  bad  men, 
at  the  great  day. 

Verse  1.  Blessed  is  the  man  that  walketh  not  in  the  counsel  of  the  ungodly, 
nor  standeth  in  the  way  of  sinners,  nor  sitteth  in  the  seat  of  the  scornful. 

The  Psalter,  like  the  Sermon  on  the  Mount,  openeth  with  a  "  beati- 
tude," for  our  comfort  and  encouragement,  directing  us  immediately  to 
that  happiness  which  all  mankind,  in  different  ways,  are  seeking 
and  inquiring  after.  All  would  secure  themselves  from  the  incur- 
sions of  misery ;  but  all  do  not  consider  that  misery  is  the  offspring 
of  sin,  from  which  it  is  therefore  necessary  to  be  delivered  and  pre- 
served, in  order  to  become  happy,  or  "  blessed."  The  variety  of  ex- 
pressions here  used  by  David,  intimateth  to  us,  that  there  is  a  grada- 
tion in  wickedness  ;  and  that  he  who  would  not  persist  in  evil  courses, 
or  commence  a  scoffer  at  the  mystery  of  godliness,  must  have  no  fel- 
lowship with  bad  men  :  since  it  is  impossible  for  any  one,  who  for- 
sakes the  right  path,  to  say,  whither  he  shall  wander ;  and  few, 
when  they  begin  to  "  walk  in  the  counsel  of  the  ungodly,"  propose 
finally  to  sit  down  in  the  "  seat  of  the  scornful."  O  thou  second 
Adam,  who  alone  since  the  transgression  of  the  first,  hast  attained 
a  sinless  perfection,  make  thy  servants  "  blessed,"  by  making  them 
"  righteous,"  through  thy  merits  and  grace ! 

2.  But  his  delight  is  in  the  law  of  the  Lord  ;  and  in  his  law  doth  he  medi- 
tate day  and  night. 

He  who  hath  once  brought  himself  to  "  delight"  in  the  Scriptures, 
will  find  no  temptation  to  exchange  that  pleasure  for  any  which  the 


38  A    COMMENTARY    ON    THE    PSALMS. 

world  or  the  flesh  can  offer  him.  Such  an  one  will  make  the  lively- 
oracles  of  God  his  companions  by  day  and  by  night.  He  will  have 
recourse  to  them  for  direction,  in  the  bright  and  cheerful  hours  of 
prosperity  ;  to  them  he  will  apply  for  comfort,  in  the  dark  and  dreary 
seasons  of  adversity.  The  enemy,  when  advancing  to  the  assault, 
will  always  find  him  well  employed,  and  will  be  received  with — 
"  Get  thee  behind  me,  Satan  !"  When  the  law  of  God  is  the  object 
of  our  studies  and  meditations,  we  are  conformed  to  the  example  of 
our  Redeemer  himself,  who,  as  a  man,  while  he  "increased  in 
stature,"  increased  likewise  "  in  wisdom,"  and  grew  powerful  in  the 
knowledge  of  the  law  wThich  he  was  to  fulfil,  and  of  those  prophecies 
which  he  was  to  accomplish  ;  so  that,  at  twelve  years  of  age,  he  ap- 
peared to  "  have  more  understanding  than  all  his  teachers  ;  for  the 
divine  testimonies  had  been  his  meditation."     Ps.  cxix.  99. 

3.  And  he  shall  be  like  a  tree  planted  by  the  rivers  of  water,  that  bringeth 
forth  his  fruit  in  his  season  ;  his  leaf  also  shall  not  wither  ;  and  whatsoever 
he  doeth  shall  prosper. 

By  continual  meditation  in  the  sacred  writings,  a  man  as  natu- 
rally improves  and  advances  in  holiness,  as  a  "tree"  thrives  and 
nourishes  in  a  kindly  and  well-watered  soil.  All  the  "  fruits"  of 
righteousness  show  themselves  at  their  proper  "  season"  as  opportu- 
nity calls  for  them  ;  and  his  words,  which  are  to  his  actions  what 
the  "leaves"  are  to  the  fruit,  fall  not  to  the  ground,  but  are  profitable, 
as  well  as  ornamental.  Every  thing  in  him  and  about  him  serves 
the  purpose  for  which  it  was  intended ;  his  brethren  are  benefited 
by  him,  and  his  Maker  is  glorified.  How  eminently  is  this  the  case 
with  that  Tree  of  Life,  which  Jehovah  planted  in  the  midst  of  his 
new  paradise,  by  waters  of  comfort ;  a  tree  which  sprung  out  of  the 
earth,  but  its  height  reached  to  heaven,  and  its  breadth  to  the  ends 
of  the  world  !  its  shadow  is  for  the  protection,  its  fruit  for  the  sup- 
port, and  its  leaves  for  the  healing,  of  the  nations.  It  flourishes  in 
immortal  youth,  and  blooms  for  ever  in  unfading  beauty.  See  Rev. 
xxii.  2. 

4.  The  ungodly  are  not  so  ;  but  like  the  chaff,  which  the  wind  driveth  away. 

In  the  foregoing  description  of  the  righteous,  all  appeared  verdant, 
and  fruitful,  lovely  and  enduring  ;  but  here,  by  way  of  contrast,  we 
are  presented  with  nothing  but  what  is  withered  and  worthless,  with- 
out form  or  stability,  blown  about  by  every  wind,  and  at  length 
finally  dispersed  from  the  face  of  the  earth,  by  the  breath  of  God's 
displeasure,  and  driven  into  the  fire  prepared  for  it.  Such  is  the  state, 
such  the  lot  of  the  "  ungodly ;"  and  so  justly  are  they  compared  to 
"chaff." 

5.  Therefore  the  ungodly  shall  not  stand  in  the  judgment,  nor  sinners  in 
the  congregation  of  the  righteous. 

A  day  is  coming,  when  the  divine  Husbandman  shall  appear  with 
his  "  fan  in  his  hand,"  and  shall  "  thoroughly  purge  his  floor."  The 
wheat,  which  shall  stand  the  winnowing  of  that  day,  will  be  gathered 
into  the  celestial  granary  ;  while  the  chaff,  for  ever  separated  from 


A    COMMENTARY    ON    THE    PSALMS.  39 

It,  shall  be  hurried  out  of  the  floor,  and  carried,  by  a  mighty  whirl- 
wind, to  its  own  place.  Then  shall  there  be  a  "  congregation  of  the 
righteous,"  in  which  "  sinners  shall  not  stand."  At  present  wheat 
and  chaff  lie  in  one  floor ;  wheat  and  tares  grow  in  one  field ;  good 
and  bad  fishes  are  comprehended  in  one  net ;  good  and  bad  men 
are  contained  in  the  visible  church.  Let  us  wait  with  patience  God's 
time  of  separation. 

6.  For  the  Lord  knoweth  the  way  of  the  righteous :  but  the  way  of  the  un- 
godly shall  perish. 

In  the  present  scene  of  confusion,  we  may  be  and  often  are,  de- 
ceived in  the  judgment  we  form  of  men.  But  it  cannot  be  so  with 
the  Omniscient.  "  The  foundation  of  God  standeth  sure,  having 
this  seal, — The  Lord  knoweth  them  that  are  his ;"  2  Tim.  ii.  19. 
Their  good  deeds  are  not  unobserved,  nor  will  they  be  forgotten  by 
him.  His  eye  seeth  them  in  secret,  and  his  hand  will  reward  them 
openly,  in  the  day  of  final  retribution  ;  when  crowns  of  glory  shall 
sparkle  on  the  heads  of  the  righteous,  but  shame  and  torment  shall  be 
the  portion  of  the  wicked ;  "  the  way  of  the  ungodly  shall  perish." 


PSALM  II. 

ARGUMENT.— David,  seated  upon  the  throne  of  Israel,  notwithstanding  the  opposi- 
tion made  against  him,  and  now  about  to  carry  his  victorious  arms  amongst  the  neigh- 
bouring heathen  nations,  may  be  supposed  to  have  penned  this,  as  a  kind  of  inaugu- 
ration Psalm.  But  that  "  a  greater  than  David  is  here,"  appears  not  only  from  the 
strength  of  the  expressions,  which  are  more  properly  applicable  to  Messiah,  than  to 
David  himself ;  but  also  from  the  citations  made  in  the  New  Testament;  the  ap- 
pointment of  the  Psalm  by  the  church  to  be  read  on  Easter-day  ;  and  the  confessions 
of  the  Jewish  rabbis.  It  treats  therefore,  1 — 3.  of  the  opposition  raised,  both  by  Jew 
and  Gentile,  against  the  kingdom  of  Jesns  Christ ;  4 — 6.  of  his  victory,  and  the  con- 
fusion of  his  enemies  ;  7 — 9.  after  his  resurrection,  he  preaches  the  Gospel ;  and, 
10 — 12.  calls  the  kings  of  the  earth  to  accept  it ;  denouncing  vengeance  against  those 
who  shall  not  do  so,  and  pronouncing  a  blessing  on  those  who  shall. 

1.  Why  do  the  heathen  rage,  and  the  people  imagine  a  vain  thing?  2.  The 
kings  of  the  earth  set  themselves,  and  the  rulers  take  counsel  together,  against 
the  Lord,  and  against  his  Anointed,  saying, — 

The  true  David  is  introduced,  like  his  ancestor  of  old,  expostula- 
ting with  the  nations,  for  their  vain  attempts  to  frustrate  the  divine 
decree  in  his  favour.  These  two  verses  are  cited,  Acts  iv.  27,  and 
thus  expounded — "Lord — of  a  truth,  against  thy  holy  child,  Jesus, 
whom  thou  hast  anointed,  both  Herod  and  Pontius  Pilate,  with  the 
Gentiles,  and  the  people  of  Israel,  were  gathered  together,  for  to  do 
whatsoever  thy  hand  and  thy  counsel  determined  before  to  be  done." 
Persecution  may  be  carried  on  by  the  people,  but  it  is  raised  and 
fomented  by  kings  and  rulers.  After  the  ascension  of  Christ,  and 
the  effusion  of  the  Spirit,  the  whole  power  of  the  Roman  empire  was 
employed  in  the  same  cause,  by  those  who,  from  time  to  time, 
swayed  the  sceptre  of  the  world.  But  still,  they  who  intended  to 
extirpate  the  faith,  and  destroy  the  church,  how  many  and  how 


40 


A    COMMENTARY    ON    THE    PSALMS. 


mighty  soever  they  might  be,  were  found  only  to  "  imagine  a  vain 
thing."  And  equally  vain  will  every  imagination  be,  that  exalteth 
itself  against  the  counsels  of  God  for  the  salvation  of  his  people. 

3.  Let  us  break  their  bands  asunder,  and  cast  away  their  cords  from  us. 

These  words,  supposed  to  be  spoken  by  the  powers  in  arms  against 
Messiah,  discover  to  us  the  true  ground  of  opposition,  namely,  the 
unwillingness  of  rebellious  nature  to  submit  to  the  obligations  of 
divine  laws,  which  cross  the  interests,  and  lay  a  restraint  upon  the 
desires  of  men.  Corrupt  affections  are  the  most  inveterate  enemies 
of  Christ ;  and  their  language  is,  "  We  will  not  have  this  man  to 
reign  over  us."  Doctrines  would  be  readily  believed,  if  they  involved 
in  them  no  precepts :  and  the  church  may  be  tolerated  by  the  world, 
if  she  will  only  give  up  her  discipline. 

4.  He  that  sitteth  in  the  heavens  shall  laugh:  the  Lord  shall  have  them  in 
derision. 

By  these  and  such  like  expressions,  which  frequently  occur  in  the 
Scripture,  we  are  taught  in  a  language  which  we  understand,  be- 
cause borrowed  from  ourselves,  and  our  manner  of  showing  con- 
tempt, how  the  schemes  of  worldly  politicians  appear  to  him,  who 
sitting  upon  his  heavenly  throne  surveys  at  a  glance  whatever  men 
are  doing,  or  contriving  to  do,  upon  the  earth.  This  is  the  idea  in- 
tended to  be  conveyed ;  and  from  it  we  are  to  separate  all  notions  of 
levity,  or  whatever  else  may  offend  when  applied  to  the  Godhead, 
though  adhering  to  the  phrases  as  in  use  among  the  sons  of  Adam. 
The  same  is  to  be  said  with  regard  to  words  winch  seem  to  attribute 
many  other  human  passions  and  affections  to  the  Deity  :  as,  for  in- 
stance, these  which  follow : 

5.  Then  shall  he  speak  unto  them  in  his  wrath,  and  vex  them,  in  his  sore  dis- 
pleasure.    6.  Yet  have  I  set  my  King  upon  my  holy  hill  of  Zion. 

The  meaning  is,  that  by  pouring  out  his  indignation  upon  the  ad- 
versaries of  Messiah,  as  formerly  upon  those  of  David,  God  would 
no  less  evidently  convict  and  reprove  their  folly  and  impiety,  than  if 
he  had  actually  thus  spoken  to  them  from  his  eternal  throne  above : 
"  Yet,  notwithstanding  all  3Tour  rage  against  him,  have  1  raised  from 
the  dead,  and  exalted  as  the  Head  of  the  church,  my  appointed  King 
Messiah  ;  in  like  manner  as  I  once  set  his  victorious  representative 
David  upon  my  holy  hill  of  Sion,  in  the  earthly  Jerusalem,  out  of  the 
reach  of  his  numerous  and  implacable  enemies."  Let  us  reflect  for 
our  comfort,  that  He  who  raised  up  his  son  Jesus,  has  promised  to 
raise  up  us  also  who  believe  in  him  ;  and  that  the  world  can  no 
more  prevent  the  exaltation  of  the  members,  than  it  could  prevent 
that  of  the  Head. 

7.  I  will  declare  the  decree:  the  Lord  hath  said  unto  me,  Thou  art  my  Son  : 
this  day  have  I  begotten  thee. 

Jesus,  for  the  suffering  of  death,  crowned  with  honour  and  immor- 
tality, upon  the  holy  hill  of  Zion,  in  the  new  Jerusalem,  now  "de- 


A    COMMENTARY    ON    THE    PSALMS.  41 

claret  the  decree,"  or  preaches  the  Gospel  of  the  everlasting  covenant. 
His  part  in  the  covenant  was  performed  by  keeping  the  law,  and 
dying  for  the  sins  of  men.  Nothing  therefore  remained  but  the  ac- 
complishment of  the  promise  made  to  him  by  the  Father,  upon  those 
conditions.  One  part  of  this  promise  was  fulfilled,  saith  St.  Paul, 
"  in  that  he  had  raised  up  Jesus  again  ;  as  it  is  written  in  the  second 
Psalm,  Thou  art  my  Son,  this  day  have  I  begotten  thee:"  Acts 
xiii.  33.  Another  part  was  fulfilled  at  the  ascension  of  Christ,  and 
his  inauguration  to  an  eternal  kingdom,  and  an  unchangeable  priest- 
hood, as  the  true  Melchizedeck,  King  of  righteousness,  King  of  peace, 
and  Priest  of  the  most  high  God.  The  next  article  in  the  covenant, 
on  the  Father's  side,  was  the  enlargement  of  Messiah's  spiritual 
kingdom,  by  the  accession  of  the  nations  to  the  church.  And  ac- 
cordingly, this  was  the  next  thing  which  "  Jehovah  said  unto  him," 
after  having  proclaimed  his  Sonship  and  pre-eminence ;  as  we  find 
by  the  following  verse  : 

8.  Ask  of  me.  and  I  shall  give  thee  the  heathen  for  thine  inheritance,  and 
the  uttermost  parts  of  the  earth  for  thy  possession. 

Christ  was  to  enter  upon  the  exercise  of  the  intercessorial  branch 
of  his  priestly  office  with  a  request  of  the  Father,  that  the  "  heathen 
world  might  be  given  for  his  inheritance,  and  the  uttermost  parts  of 
the  earth  for  his  possession,"  in  return  for  the  labours  he  had  under- 
gone, and  the  pains  he  had  endured  :  as  also  to  supply  the  place  of 
the  Jews,  who  were  his  original  "  inheritance  and  possession,"  but 
were  cast  off,  because  of  unbelief.  That  such  request  was  made  by 
Christ,  and  granted  by  the  Father,  the  person  who  writes  this,  and 
he  who  reads  it,  in  a  once  Pagan,  but  now  Christian  island,  are 
both  witnesses. 

9.  Thou  shalt  break  them  with  a  rod  of  iron  ;  thou  shalt  dash  th  em  in  pieces 
like  a  potter's  vessel. 

The  irresistible  power  and  inflexible  justice  of  Christ's  kingdom 
are  signified  by  his  "  ruling  with  a  rod  of  iron  ;"  the  impotence  of 
those  who  presume  to  oppose  him,  is  compared  to  that  of  "  a  potter's 
vessel,"  which  must  fly  in  pieces  at  the  first  stroke  of  the  iron  rod. 
The  power  of  Christ  will  be  manifested  in  all,  by  the  destruction 
either  of  sin,  or  the  sinner.  The  hearts  which  now  yield  to  the  im- 
pressions of  his  Spirit,  are  broken  only  in  order  to  be  formed  anew, 
and  to  become  vessels  of  honour,  fitted  for  the  Master's  use.  Those 
which  continue  stubborn  and  hardened,  must  be  dashed  in  pieces  by 
the  stroke  of  eternal  vengeance. 

10.  Be  wise  now.  therefore,  O  ye  kings :  be  instructed,,  ye  judges  of  the 
earth.  4  11.  Serve  the  Lord  with  fear,  and  rejoice  with  trembling. 

The  decree  of  the  Father,  concerning  the  kingdom  of  the  Son, 
being  thus  promulgated  by  the  latter,  an  exhortation  is  made  to 
the  kings  of  the  earth,  that  they  would  learn  true  wisdom,  and  suf- 
fer themselves  to  be  instructed  unto  salvation  ;  that  they  would  bow 
their  sceptres  to  the  cross  of  Jesus,  and  cast  their  crowns  before  his 
throne ;  esteeming  it  a  far  greater  honour,  as  well  as  a  more  exalted 


42 


A    COMMENTARY    ON    THE    PSALMS. 


pleasure,  to  serve  Him,  than  to  find  themselves  at  the  head  of  victo- 
rious armies,  surrounded  by  applauding  nations. 

12.  Kiss  the  Son,  lest  he  be  angry,  and  ye  perish  from  the  way  ;  when  his 
wrath  is  kindled  but  a  little,  blessed  are  all  they  that  put  their  trust  in  him. 

Christ  beseeches  kings,  no  less  than  their  subjects,  to  be  reconciled 
to  him,  and  by  him  to  the  Father :  since  a  day  is  at  hand,  when 
mighty  men  shall  have  no  distinction,  but  that  of  being  mightily 
tormented.  And  then  will  be  seen  the  "  blessedness"  of  those  who 
"  put  their  trust  in"  the  Lord  Jesus.  For  when  the  glory  of  man 
shall  fade  away  as  the  short-lived  flower  of  the  field,  and  when  all 
that  is  called  great  and  honourable  in  princes,  shall  be  laid  low  in 
the  dust,  he  shall  give  unto  his  faithful  servants  a  crown  without 
cares,  and  a  kingdom  which  cannot  be  moved. 


PSALM  III. 

ARGUMENT. — This  Psalm  is  said  to  have  been  composed  by  David,  when  he  fled 
from  his  son  Absalom.  Thus  circumstanced,  he  expresses  himself  in  terms  well 
adapted  to  the  parallel  case  of  the  Son  of  David,  persecuted  by  rebellious  Israel  ;  as 
also  to  that  of  his  church,  suffering  tribulation  in  the  world.  1,  2.  He  complains, 
in  much  anguish,  of  the  multitude  of  his  enemies,  and  of  the  reproaches  cast  upon 
him,  as  one  forsaken  by  God  ;  but,  3.  declares,  notwithstanding,  his  sure  trust  in  the 
divine  promises  ;  4,  5.  he  relates  the  success  of  his  prayers,  6 — 8.  derides  the  impo- 
tent malice  of  his  enemies,  and  ascribes  salvation  to  Jehovah. 

1.  Lord,  how  are  they  increased  that  trouble  me  !  Many  are  they  that  rise 
up  against  me. 

David  is  astonished  to  find,  that  "  the  hearts  of  the  men  of  Israel 
are  after  Absalom,"  2  Sam.  xv.  13  ;  that  his  counsellors  are  revolted, 
and  his  friends  falling  off  continually ;  and  that  the  king  of  Israel 
is  forced  to  leave  his  capital  mourning  and  weeping.  Thus,  led 
forth  out  of  Jerusalem  by  his  own  children  in  arms  against  him, 
the  holy  Jesus  went,  forsaken  and  sorrowing,  to  the  cross,  in  the  day 
of  trouble.  Thus  is  the  church  oftentimes  opposed  and  betrayed  by 
her  sons,  and  the  Christian  by  his  passions  and  affections.  So  true 
it  is,  that  "  a  man's  foes  are  they  of  his  own  household."  But  he 
who  by  prayer  engages  the  assistance  of  Jehovah,  will  rise  superior 
to  them  all. 

2.  Many  there  be  which  say  of  my  soul,  There  is  no  help  for  him  in  God. 

Affliction  and  desertion  are  two  very  different  things,  but  often 
confounded  by  the  world.  Shimei  reviled  David,  as  reprobated  by 
heaven  ;  and  the  language  of  the  Shimeis  afterward,  concerning  the 
Son  of  David  was,  "  He  trusted  in  God  ;  let  him  deliver  him  now, 
if  he  will  have  him."  See  2  Sam.  xvi.  8  ;  Matt,  xxvii.  43.  The 
fearful  imaginations  of  our  own  desponding  hearts,  and  the  sugges- 
tions of  our  crafty  adversary,  frequently  join  to  help  forward  this 
most  dangerous  temptation,  in  the  hour  of  sorrow.  What  therefore 
hath  faith  to  offer  ?     We  shall  hear — 


A    COMMENTARY   ON   THE    PSALMS.  43 

3.  But  thou,  O  Lord,  art  a  shield  for  me;  my  glory  and  the  lifter  up  of  my 
head. 

Such  is  the  answer  of  David,  and  of  all  the  saints,  but  above  all, 
of  the  King  of  saints,  to  the  temptation  before  mentioned.  Jehovah 
is  a  "  shield"  against  this,  and  all  other  fiery  darts,  shot  by  Satan 
and  his  associates  :  he  is  the  "  glory"  of  Christ  and  the  church,  with 
which  they  will  one  day  be  seen  invested,  though  for  a  season  it  ap- 
pear not  to  the  world,  any  more  than  did  the  royalty  of  David,  when, 
weeping  and  barefoot,  he  went  up  Mount  Olivet :  2  Sam.  xv.  30. 
The  same  Jehovah  is  "  the  lifter  up  of  our  heads,"  by  the  gift  of 
holy  confidence,  and  the  hope  of  a  resurrection,  through  that  of  Je- 
sus Christ,  prefigured  by  the  triumphant  and  happy  return  of  David 
to  Jerusalem. 

4.  /  cried  unto  the  Lord  with  my  voice,  and  he  heard  me  out  of  his  holy  hill. 

David,  driven  from  Jerusalem,  still  looked  and  prayed  towards  the 
u  holy  hill"  of  Sion.  Christ,  when  a  stranger  on  the  earth,  "  made 
supplication,  with  strong  crying,"  to  his  Father  in  heaven.  Christ 
was  heard  for  his  own  sake ;  David  was  heard,  and  we  shall  be 
heard  through  him. 

5.  /  laid  me  down  and  slept ;  I  awaked,  for  the  Lord  sustained  me. 

Behold  David,  in  the  midst  of  danger,  sleeping  without  fear ;  se- 
cure, through  the  divine  protection,  of  awaking  to  engage  and  van- 
quish his  enemies.  Behold  the  Son  of  David  composing  himself 
to  his  rest  upon  the  cross,  that  bed  of  sorrows  ;  and  commending 
his  spirit  into  his  Father's  hands,  in  full  confidence  of  a  joyful  resur- 
rection, according  to  the  promise,  at  the  time  appointed.  Behold  this, 
O  Christian,  and  let  faith  teach  thee  how  to  sleep,  and  how  to  die  ; 
while  it  assures  thee,  that  as  sleep  is  a  short  death,  so  death  is  only 
a  longer  sleep  ;  and  that  the  same  God  watches  over  thee,  in  thy 
bed  and  in  thy  grave. 

6.  /  will  not  be  afraid  of  ten  thousands  of  people,  that  have  set  themselves 
against  me  round  about. 

Faith,  revived  and  invigorated  by  prayer,  and  fixed  on  God  alone, 
is  a  stranger  to  fear,  in  the  worst  of  times.  The  innumerable  exam- 
ples of  saints  rescued  from  tribulation,  and,  above  all,  the  resurrection 
of  the  Son  of  God  from  the  dead,  render  the  believer  bold  as  a  lion, 
although  the  name  of  his  adversary  be  "  Legion." 

7.  Arise,  O  Lord!  save  me,  O  my  God  !  for  thou  hast  smitten  all  mine  ene- 
mies upon  the  cheek-bone  ;  thou  hast  broken  the  teeth  of  the  ungodly. 

The  church,  through  Christ,  prayeth  in  these  words  of  David, 
that  Jehovah  would  arise  as  of  old  time,  in  the  power  of  his  might; 
that  he  would  finally  break  the  power  of  Satan  and  his  adherents ; 
pluck  the  spoil  out  of  the  jaws  of  those  beasts  of  prey ;  and  work 
that  glorious  deliverance  for  the  members,  which  is  already  wrought 
for  the  Head  of  the  body  mystical. 


44  A    COMMENTARY    ON    THE    PSALMS. 

8.  Salvation  belongeth,  or,  be  ascribed,  unto  the  Lord ;  thy  blessing  is,  ory 
be  upon  thy  people. 

The  Psalm  ends  with  an  acknowledgment,  which  ought  always 
to  fill  the  heart,  and,  upon  every  proper  occasion,  to  flow  from  the 
mouth  of  a  Christian  ;  namely,  that  "  salvation"  is  not  to  be  had  from 
man,  from  the  kings  of  the  earth,  or  the  gods  of  the  heathen,  from 
saints  or  angels,  but  from  Jehovah  alone  ;  to  whom  alone,  therefore, 
the  glory  should  be  ascribed.  If  He  will  save,  none  can  destroy  ;  if 
He  will  destroy,  none  can  save.  Let  Balak,  then,  curse  Israel,  or 
hire  Balaam  to  curse  them  for  him  ;  be  but  "  thy  blessing,"  O  Lord, 
upon  thy  people,  and  it  sufficeth. 


PSALM  IV. 

ARGUMENT. — The  person  speaking  in  this  Psalm,  1.  prayeth  to  be  heard  by  God  \ 
2.  convinceth  the  world  of  sin  ;  3.  declareth  the  righteous  to  be  under  the  divine 
protection  ;  4,  5.  prescribeth  solitude  and  meditation,  as  the  proper  means  to  lead 
men  to  repentance  and  faith  ;  6.  shovveth  that  in  God  alone  peace  and  comfort  are  to 
be  found  ;  and,  7.  how  superior  the  joys  of  the  spirit  are  to  those  of  sense  ;  8.  reposeth 
himself,  in  full  assurance  of  faith,  on  the  loving-kindness  of  the  Lord. 

1.  Hear  me  when  I  call,  O  God  of  my  righteousness  ;  thou  enlarged  me 
when  I  was  in  distress;  have  mercy  upon  me,  and  hear  my  prayer. 

The  church,  like  David,  "calls"  aloud,  as  one  in  great  affliction^ 
for  God's  assistance :  she  addresses  him  as  the  "  God  of  her  righ- 
teousness," as  the  fountain  of  pardon  and  grace  ;  she  reminds  him 
of  that  spiritual  liberty,  and  "enlargement"  from  bondage,  which  he 
had  purchassed  for  her,  and  oftentimes  wrought  in  her ;  and,  con- 
scious of  her  demerits,  makes  her  prayer  for  "  mercy." 

2.  O  ye  sons  of  men,  how  long  will  ye  turn  my  glory  into  shame  ?  How  long- 
will  ye  love  vanity,  and  seek  after  leasing,  or  falsehood  ? 

If  the  Israelitish  monarch  conceived  he  had  just  cause  to  expostu- 
late with  his  enemies,  for  despising  the  royal  majesty  with  which 
Jehovah  had  invested  his  Anointed ;  of  how  much  severer  reproof 
shall  they  be  thought  worthy,  who  blaspheme  the  essential  "glory" 
of  King  Messiah,  which  shines  forth  by  his  Gospel  in  the  church  ? 
Thou,  O  Christ,  art  everlasting  Truth  ;  all  is  "  vanity  and  falsehood," 
transient   and  fallacious,  but  the  love  of  thee  ! 

3.  But  know  that  the  Lord  hath  set  apart  him  that  is  godly  for  himself;  the 
Lord  will  hear  when  I  call  upon  him. 

Be  the  opinions  or  the  practices  of  men  what  they  will,  the  coun- 
sel of  the  Lord,  that  shall  stand.  Is  David  "  set  apart"  for  the  king- 
dom of  Israel?  Saul  shall  not  be  able  to  detain,  nor  Absalom  to 
wrest,  it  from  him.  Is  Messiah  ordained  to  be  King  of  the  Israel  of 
God  ?  death  and  hell  shall  not  prevent  it.  Are  his  disciples  appointed 
to  reign  with  him  ?  infallibly  they  shall.     Our  Intercessor  is  already 


M.    COMMENTARY    ON    THE    PSALMS-  45 

on  high  ;  and  for  his  sake,  "  the  Lord  will  hear  ns  when  we  call 
upon  him."  What,  then,  can  be  said  for  us,  if  we  neglect  to  call  upon 
him  ? 

4.  Stand  in  awe,  Heb.  tremble,  and  sin  not ;  commune  with  your  own  heart 
upon  your  bed,  and  be  still. 

The  enemies  of  Christ,  as  well  as  those  of  David,  are  here  called 
to  repentance,  and  the  process  of  conversion  is  described.  The  above- 
mentioned  consideration  of  the  divine  counsel,  and  the  certainty  of 
its  being  carried  into  execution,  by  the  salvation  of  the  righteous,  and 
the  confusion  of  their  enemies,  makes  the  wicked  "  tremble."  "  The 
fear  of  the  Lord  is  the  beginning  of  wisdom :"  it  arrests  the  sinner  in 
his  course,  and  he  "  sins  not ;"  he  goes  no  farther  in  the  way  of  sin, 
but  stops,  and  reflects  upon  what  he  has  been  doing  :  he  "communes 
with  his  own  heart  upon  his  bed,  and  is  still ;"  his  conscience  suffers 
him  not  to  rest  in  the  night,  but  takes  the  advantage  of  solitude  and 
silence,  to  set  before  him  his  transgressions,  with  all  the  terrors  of 
death  and  judgment :  stirring  him  up  to  confess  the  former,  and 
deprecate  the  latter,  with  unfeigned  compunction  and  sorrow  of  heart : 
to  turn  unto  the  Lord,  and  to  do  works  meet  for  repentance;  to 
learn  to  do  good,  as  well  as  to  cease  from  doing  evil. 

5.  Offer  the  sacrifices  of  righteousness,  and  put  your  trust  in  the  Lord. 

The  Jews  are  no  longer  to  offer  the  shadowy  sacrifices  of  their  law, 
since  He,  who  is  the  substance  of  them  all,  is  come  into  the  world. 
The  Gentiles  are  no  more  to  offer  their  idolatrous  sacrifices,  since 
their  idols  have  fallen  before  the  cross.  But  returning  sinners, 
whether.  Jews  or  Gentiles,  are  to  offer  the  same  "  sacrifices  of"  evan- 
gelical " righteousness  ;"  not  "  putting  their  trust"  in  them,  but  "in 
the  Lord  "  Jesus,  through  whose  spirit  they  are  enabled  to  offer,  and 
through  whose  blood  their  offerings  are  acceptable  unto  God.  Faith, 
hope,  and  charity,  mutually  strengthen  each  other,  and  compose  "a 
threefold  cord,"  which  is  not  easily  broken. 

6.  There  be  many  that  say,  Who  will  show  us  any  good?  Lord,  lift  thou 
up  the  light  of  thy  countenance  upon  us! 

The  two  former  verses  were  addressed  to  rebellious  sinners,  inviting 
them  to  repentance  and  reformation.  This  seems  to  relate  to  the 
righteous,  who,  in  times  of  calamity  and  persecution,  like  the  friends 
of  distressed  David,  are  tempted  to  despond,  on  seeing  no  end  to 
their  troubles.  The  Psalmist  therefore  prescribes  prayer  to  all  such, 
as  an  antidote  against  the  temptation  ;  he  directs  them  id  the  darkest 
night,  to  look  towards  heaven,  nor  doubt  the  return  of  day,  when 
the  rising  sun  shall  diffuse  light  and  salvation,  and  sorrow  and  sigh- 
ing shall  fly  away.  How  many  are  continually  asking  the  question 
in  this  verse  !  How  few  applying  to  Him,  who  alone  can  give  an 
answer  of  peace  and  comfort ! 

7.  Thou  hast  put  gladness  in  my  heart,  more  than  in  the  time  that  their  corn 
and  their  wine  increased. 

No  sooner  is  the  prayer  preferred,  but  the  answer  is  given  ;  and 


46  A    COMMENTARY    ON    THE    PSALMS. 

the  devout  soul  declares  herself  to  experience  a  joy  in  the  midst  of 
tribulation,  far  superior  to  the  joy  with  which  men  rejoice  in  the 
time  of  harvest,  or  that  of  vintage ;  a  joy,  bright  and  pure,  as  the 
regions  from  whence  it  descends.  Such  is  the  difference  between  the 
bread  of  earth,  and  that  of  heaven  ;  between  the  juice  of  the  grape, 
and  the  cup  of  salvation.  Teach  us,  O  Lord,  to  discern  this  differ- 
ence, and  to  choose  aright ! 

8.  I  will  both  lay%ie  down  in  peace,  and  sleep  ;  for  thou,  Lord,  only  makest 
me  dwell  in  safety. 

This  conclusion  affords  ample  matter  for  profitable  and  delightful 
meditation,  if  it  be  considered,  first,  as  spoken  by  David,  or  any  other 
believer,  when  lying  down  to  rest,  full  of  the  joys  of  a  good  con- 
science, and  faith  unfeigned  ;  secondly,  as  pronounced  by  the  true 
David,  when  composing  himself  to  his  rest,  in  certain  hope  of  a  resur- 
rection. And  happy  the  Christian,  who  having  nightly,  with  this 
verse,  committed  himself  to  his  bed,  as  to  his  grave,  shall  at  last,  with 
the  same  words,  resign  himself  to  his  grave,  as  to  his  bed,  from  which 
he  expects  in  due  time  to  arise,  and  sing  a  morning  hymn,  with  the 
children  of  the  resurrection. 


PSALM  Y. 

ARGUMENT. — The  Psalmist,  in  affliction,  1 — 3.  continues  and  resolves  to  continue 
instant  in  prayer  ;  4 — 6.  declares  the  irreconcileable  hatred  which  God  bears  to  sin, 
and,  7.  his  own  confidence  of  being  accepted  ;  8.  he  petitions  for  grace  to  direct  and 
preserve  him  in  the  way  ;  9.  sets  forth  the  wickedness  of  his  enemies  ;  10.  foretels 
their  punishment,  and,  11,  12.  the  salvation  of  the  faithful. 

1.  Give  ear  to  my  words,  O  Lord,  consider  my  meditation,  or,  my  dove-like 
mournings. 

Although  nothing  can  really  hinder  or  divert  the  divine  attention, 
yet  God  is  represented  as  "  not  hearing"  when  either  the  person  is 
unacceptable,  or  the  petition  improper,  or  when  he  would  thoroughly 
prove  the  faith  and  patience  of  the  petitioner.  Christ,  the  church, 
and  the  believing  soul,  are  all  in  Scripture  styled  "  doves,"  from  their 
possessing  the  amiable  properties  of  that  bird  of  meekness  and  inno- 
cence, purity  and  love.  "The  mournings"  of  such  are  always  heard 
and  attended  to  in  heaven. 

2.  Hearken  unto  the  voice  of  my  cry,  my  King  and  my  God :  for  unto  thee 
will  I  cry. 

The  voice  of  the  suppliant's  cry  will  be  in  proportion  to  the  sense 
which  he  bath  of  his  sin.  Whom  should  a  subject  solicit,  but  his 
king  !  to  whom  should  a  sinner  pray,  but  to  his  God  ?  Let  us  often 
think  upon  the  strong  cryings  of  him  who  suffered  for  the  sins  of  the 
world,  and  upon  that  intercession  by  which  the  pardon  of  those  sins 
was  procured. 


A    COMMENTARY    ON    THE    PSALMS.  47 

3.  My  voice  shall  thou  hear  in  the  morning,  O  Lord  ;  in  the  morning  will 
I  direct  my  prayer,  Heb.  dispose,  or  set  myself  in  order,  unto  or  for  thee,  and 
will  look  up. 

He  who  is  good  in  earnest,  and  hath  his  heart  fully  bent  upon  the 
work  of  salvation,  like  other  skilful  and  diligent  artificers,  will  be 
"  early:'  in  his  application  to  it ;  he  will  get  the  start  of  the  world, 
and  take  the  advantage  of  the  a  sweet  hour  of  prime,"  to  w  dispose," 
and  "  set  himself  in  order,"'  for  the  day.  What  is  a  slothful  sinner 
to  think  of  himself,  when  he  reads,  concerning  the  holy  Jesus,  that 
"  in  the  morning,  rising  up  a  great  while  before  day,  he  went  out 
and  departed  into  a  solitary  place,  and  there  prayed  !"    Mark  i.  35. 

4.  For  thou  art  not  a  God  that  hath  pleasure  in  wickedness  ;  neither  shall 
evil  dwell  with  thee. 

The  Psalmist  was  encouraged  to  make  his  early  prayers  to  God  in 
the  day  of  trouble,  upon  this  consideration,  that  his  righteous  cause 
must  finally  prosper,  and  the  divine  counsels  be  accomplished  in  his 
exaltation,  and  the  depression  of  his  enemies,  who  were  likewise  the 
enemies  of  God.  The  same  was  the  case  and  the  confidence  of  a 
suffering  Messiah  ;  and  such  is  that  of  his  church  and  people  in  the 
world,  where  "  wickedness"  may  prosper,  and  "  evil"  not  only  live, 
but  reign.  Nevertheless,  we  know  that  "  God  hath  no  pleasure"  in 
them,  nor  shall  they  "  dwell  with  him,"  as  we  hope  to  do. 

5.  The  foolish,  Heb.  mad,  shall  not  stand  in  thy  sight ;  for  thou  hatest  all 
workers  of  iniquity.  6.  Thou  shall  destroy  them  that  speak  leasing,  or  false- 
hood ;  the  Lord  doth  abhor  the  blood-thirsty  and  deceitful  man. 

No  objects  of  the  senses  can  be  so  nauseous  to  them,  as  the  vari- 
ous kinds  of  sin  are  in  the  sight  of  God.  O  could  we  but  thinkr 
as  he  does,  concerning  these,  we  should  rather  choose  "  madness" 
than  transgression,  and  as  soon  fall  in  love  with  a  plague-sore,  as  a 
temptation.  "  Falsehood,  blood-thirstiness,  and  deceitfulness,"  are 
marked  out  as  characteristical  of  the  enemies  of  David,  of  Christ, 
and  the  church  ;  and  history  evinces  them  so  to  have  been.  Let  us 
never  go  within  the  infection  of  such  pestilential  crimes. 

7.  But  as  for  me,  I  will  come  into  thy  house  in  the  multitude  of  thy  mercy  ; 
and  in  thy  fear  will  I  worship  towards  thy  holy  temple. 

Wisdom,  righteousness,  truth,  mercy,  and  sincerity,  form  a  cha- 
racter the  reverse  of  that  drawn  in  the  preceding  verses,  and  such  a 
one  as  God  will  accept,  when  appearing  before  him  in  his  house,  and 
offering,  with  humility  and  reverence,  the  sacrifices  of  the  new  law, 
as  David  did  those  of  the  old,  through  faith  in  Him  who  alone  filled 
up  the  character,  and  procured  acceptance  for  believers  and  their  ob- 
lations. 

8.  Lead  m.e  O  Lord,  in  thy  righteousness,  because  of  mine  enemies;  make 
thy  way  straight  before  my  face. 

The  child  of  God,  admitted  into  his  holy  temple,  there  prefers  this 
petition,  praying  to  be  led  by  the  divine  Spirit  in  a  course  of  holy 
obedience,  all  impediments  being  removed  out  of  the  way,  which 


48 


A    COMMENTARY    ON    THE    PSALMS. 


otherwise  might  obstruct  the  progress,  or  cause  the  fall,  of  one  begin- 
ning to  walk  in  the  path  of  life,  of  one  who  had  many  "  enemies  " 
ready  to  contrive,  to  take  advantage  of,  to  rejoice  and  triumph  in, 
his  ruin.  Thus  a  man's  enemies,  while  they  oblige  him  to  pray 
more  fervently,  and  to  watch  more  narrowly  over  his  conduct,  often- 
times become  his  best  friends. 

9.  For  there  is  no  faithfulness  in  their  mouth  ;  their  inward  part  is  very 
wickedness  ;  their  throat  is  an  open  sepulchre  ;  they  flatter  icith  their  tongue. 

A  part  of  this  verse  is  cited,  Rom.  iii.  13,  together  with  several 
other  passages  from  the  Psalms  and  Prophets,  to  evince  the  depravity 
of  mankind,  whether  Jews,  or  Gentiles,  till  justified  by  faith,  and 
renewed  by  grace.  It  is  plain,  therefore,  that  the  description  was 
designed  for  others,  besides  the  enemies  of  the  literal  David,  and  is 
of  more  general  import,  reaching  to  the  world  of  the  ungodly,  and 
to  the  enemies  of  all  righteousness,  as  manifested  in  the  person  of 
Messiah,  and  in  his  church.  The  charge  brought  against  these  is, 
that  "truth"  and  "fidelity"  were  not  to  be  found  in  their  dealings 
with  God  or  each  other ;  that  their  "  inward  parts"  were  very 
wickedness  ;  their  first  thoughts  and  imaginations  were  defiled,  and 
the  stream  was  poisoned  at  the  fountain  ;  that  their  "throat  was  an 
open  sepulchre,"  continually  emitting  in  obscene  and  impious  lan- 
guage, the  noisome  and  infectious  exhalations  of  a  putrid  heart,  en- 
tombed in  a  body  of  sin  :  and  that,  if  ever  they  put  on  the  appear- 
ance of  goodness,  they  "  flattered  with  their  tongue,"  in  order  the 
more  effectually  to  deceive  and  destroy.  So  low  is  human  nature 
fallen  !  "  O  thou  Adam,  what  hast  thou  done?  For  though  it  was 
thou  that  sinned,  thou  art  not  fallen  alone,  but  we  all  that  come  of 
thee."     2  Esd.  vii.  48. 

10.  Destroy  thou  them,  O  God;  let  them  fall  by  their  own  counsels:  cast  them 
out  in  the  multitude  of  their  transgressions,  for  they  have  rebelled  against 
thee. 

Concerning  passages  of  this  imprecatory  kind  in  the  book  of 
Psalms,  it  is  to  be  observed,  that  they  are  not  spoken  of  private  and 
personal  enemies,  but  of  the  opposers  of  God  and  his  anointed  ;  nor 
of  any  among  these,  but  the  irreclaimable  and  finally  impenitent ; 
and  this  by  way  of  prediction,  rather  than  imprecation  ;  which 
would  appear,  if  the  original  verbs  were  translated  uniformly  in  the 
future  tense,  as  they  might  be,  and  indeed,  to  cut  oif  all  occasion 
from  them  which  desire  it,  should  be  translated.  The  verse  before 
us  would  then  run  thus : — "  Thou  wilt  destroy  them,  O  God  ;  they 
shall  perish  by  their  own  counsels  :  thou  wilt  cast  them  out  in  the 
multitude  of  their  transgressions,  for  they  have  rebelled  against  thee." 
The  words,  when  rendered  in  this  form,  contain  a  prophecy  of  the 
infatuation,  rejection,  and  destruction  of  such  as  should  obstinately 
persevere  in  their  opposition  to  the  counsels  of  heaven,  whether  re- 
lating to  David,  to  Christ,  or  to  the  church.  The  fate  of  Ahithopel 
and  Absalom,  of  Judas  and  the  Jews,  should  warn  others  not  to 
otfend  after  the  same  example. 


A    COMMENTARY    ON    THE    PSALMS.  49 

11.  But  let  all  those  that  trust  in  thee  rejoice;  let  them  ever  shout  for  joy, 
because  thou  defendest  them:  let  them  also  that  love  thy  name  be  joyful  in  thee. 
Heb.     All  they  that  trust  in  thee  shall  rejoice,  <$c. 

As  the  last  verse  foretold  the  perdition  of  the  ungodly,  this  describes 
the  felicity  of  the  saints ;  who,  trusting  in  God,  rejoice  evermore, 
and  sing  aloud  in  the  church  the  praises  of  their  Saviour,  and  mighty 
defender  ;  the  love  of  whose  name  fills  their  hearts  with  joy  unspeak- 
able, while  they  experience  the  comforts  of  grace,  and  expect  the  re- 
wards of  glory. 

12.  For  thou,  Lord,  wilt  bless  the  righteous  ;  with  favour  wilt  thou  compass 
him  as  with  a  shield. 

The  "blessing"  of  God  descends  upon  us  through  Jesus  Christ 
"the  righteous,"  or  "just  one,"  as  of  old  it  did  upon  Israel  through 
David,  whom,  for  the  benefit  of  his  chosen,  God  protected,  delivered, 
and  placed  upon  the  throne.  Thou,  O  Christ,  art  the  righteous 
Saviour,  thou  art  the  King  of  Israel,  thou  art  the  blessed  of  Jehovah, 
the  fountain  of  blessing  to  all  believers,  and  thy  "  favour"  is  the  de- 
fence and  protection  to  the  church  militant. 


FIRST  DAY.— EVENING  PRAYER. 
PSALM  VI. 


ARGUMENT. — This  is  the  first  of  those  Psalms  which  are  styled  penitential.  It  con- 
tains, 1.  a  deprecation  of  eternal  vengeance,  and  2,  3.  a  petition  for  pardon  ;  which 
is  enforced  from  the  consideration  of  the  penitent's  sufferings ;  4.  from  that  of  the 
divine  mercy  ;  5.  from  that  of  the  praise  and  glory  which  God  would  fail  to  receive, 
if  man  were  destroyed  ;  6,  7.  from  that  of  the  penitent's  humiliation  and  contrition : 
8 — 10.  the  strain  changes  into  one  of  joy  and  triumph,  upon  the  success  and  return 
of  the  prayer. 

1.  O  Lord,  rebuke  me  not  in  thine  anger,  neither  chasten  me  in  thy  hot  dis- 
pleasure. 

Let  us  suppose  a  sinner  awakened  to  a  true  sense  of  his  condition, 
and  looking  around  him  for  help.  Above  is  an  angry  God  prepar- 
ing to  take  vengeance  ;  beneath,  the  fiery  gulf  ready  to  receive  him  ; 
without  him,  a  world  in  flames ;  within,  the  gnawing  worm.  Thus 
situated,  he  begins,  in  extreme  agony  of  spirit,  "  O  Lord,  rebuke  me 
not  in  thine  anger,  neither  chasten  me  in  thy  hot  displeasure."  He 
expects  that  God  will  "  rebuke"  him,  but  only  prays  that  it  may  not 
be  "in  anger"  finally  to  destroy  him;  he  desires  to  be  chastened, 
but  chastened  in  fatherly  love,  not  in  the  "  hot  displeasure"  of  an 
inexorable  judge.  As  often  as  we  are  led  thus  to  express  our  sense 
of  sin,  and  dread  of  punishment,  let  us  reflect  on  Him,  whose  righ- 
teous soul,  endued  with  a  sensibility  peculiar  to  itself,  sustained  the 
sins  of  the  world,  and  the  displeasure  of  the  Father. 

2.  Have  mercy  upon  me,  O  Lord,  for  J  am  weak :  O  Lord,  heal  me  ;  for 
my  bones  are  vexed,  Heb.  shaken,  or,  made  to  tremble. 

The  penitent  entreats  for  mercy,  first,  by  representing  his  pitiable 

7 


50  A    COMMENTARY    CW    THE    PSALMS. 

case,  under  the  image  of  sickness.  He  describes  his  soul  as  deprived 
of  all  its  health  and  vigour,  as  languishing  and  fainting,  by  reason 
of  sin,  which  had  eat  out  the  vitak,  and  shaken  all  the  powers  and 
supporters  of  the  spiritual  frame,  so  that  the  breath  of  life  seemed  to 
be  departing.  Enough,  however,  was  left,  to  supplicate  the  healing 
aid  of  the  God  of  mercy  and  comfort ;  to  petition  for  oil  and  wine 
at  the  hands  of  the  Physician  of  spirits.  How  happy  is  it  for  us, 
that  we  have  a  physician,  who  cannot  but  be  touched  with  a  feeling 
of  our  infirmities,  seeing  that  he  himself  once  took  them  upon  him$ 
and  suffered  for  them,  even  unto  the  death  of  the  cross,  under  which 
he  "  fainted,"  and  on  which  "  his  bones  were  vexed  !" 

3.  My  soul  is  also  sore  vexed  ;  but  thou,  O  Lord,  how  long  ? 

Another  argument  is  drawn  from  the  sense  which  the  penitenfc 
hath  of  this  his  woful  condition,  and  the  consternation  and  anxiety 
produced  thereby  in  his  troubled  mind.  These  cause  him  to  fly  for 
refuge  to  the  hope  set  before  him.  "  Hope  deferred  maketh  the 
heart  sick  ;"  he  is  therefore  beautifully  represented  as  crying  out, 
with  a  fond  and  longing  impatience,  "But  thou,  O  Lord,  how  long?" 
His  strength  is  supposed  to  fail  him,  and  the  sentence  is  left  imper- 
fect. What,  blessed  Jesus,  were  thy  "  troubles,"  when  to  thy  com- 
panions thou  saidst,  "  My  soul  is  exceeding  sorrowful,  even  unto 
death  ?"  By  those  thy  sorrows  we  beseech  thee  to  hear  the  voice 
of  thine  afflicted  church,  crying  to  thee  from  the  earth,  "  My  soul 
also  is  sore  troubled  ;  but  thou,  O  Lord,  how  long  ?" 

4.  Return,  O  Lord,  deliver  my  soid  ;  Oh,  save  me  for  thy  mercies'  sake. 

A  third  argument  is  formed  upon  the  consideration  of  God's 
"  mercy  ;"  for  the  sake  of  which,  as  it  is  promised  to  penitents,  he  is 
requested  to  "return,"  or  to  turn  himself  towards  the  suppliant ;  to 
lift  up  his  countenance  on  the  desponding  heart ;  to  "  deliver,"  it 
from  darkness  and  the  shadow  of  death,  and  to  diffuse  around  it 
light  and  life,  salvation,  joy,  and  gladness,  like  the  sun  in  the  morn- 
ing, when  he  revisits  a  benighted  world,  and  calls  up  the  creation  to, 
bless  the  Maker  of  so  glorious  a  luminary,  so  bright  a  representative 
of  redeeming  love. 

5.  For  in  death  there  is  no  remembrance  of  thee  ;  in  the  grave  who  shall 
give  thee  thanks  ? 

The  fourth  argument  proceeds  upon  a  supposition,  that  God 
created  man  for  his  own  glory,  which  therefore,  would  be  so  far 
diminished,  if  man  were  permitted  finally  to  perish.  The  body 
could  not  glorify  God,  unless  raised  from  the  dead,  nor  could  the 
soul,  if  left  in  hell.  The  voice  of  thanksgiving  is  not  heard  in  the 
grave,  and  no  hallelujahs  are  sung  in  the  pit  of  destruction.  This 
plea,  now  urged  by  the  church,  was  urged  for  her  without  all  doubt 
by  her  Saviour  in  his  devotions,  and  prevailed  in  his  mouth,  asr 
through  him,  it  will  do  in  hers. 

6.  /  am  weary  with  my  groaning  ;  all  the  night  make  I  my  bed  to  swim  i 
I  water  my  couch  with  my  tears.        * 

The  penitent  is  supplied  with  a  fifth  argument,  by  the  signs  and 


A    COMMENTARY    ON    THE    PSALMS.  51 

fruits  of  a  sincere  repentance,  which  put  forth  themselves  in  him. 
Such  was  his  sorrow,  and  such  revenge  did  he  take  upon  himself, 
that  for  every  idle  word  he  now  poured  forth  a  groan,  like  him  that 
is  in  anguish  through  extremity  of  bodily  pain,  until  he  was  "weary," 
but  yet  continued  groaning ;  while  the  sad  remembrance  of  each 
wanton  folly  drew  a  tear  from  the  fountains  of  grief  The  all-righ- 
teous Saviour  himself  wept  over  sinners  ;  sinners  read  the  story,  and 
yet  return  again  to  their  sins  ! 

7.  Mine  eye  is  consumed  because  of  grief;  it  waxeth  old  because  of  all 
mine  enemies. 

Grief  exhausts  the  animal  spirits,  dims  the  eyes,  and  brings  on  old 
age  before  its  time.  Thus  it  is  said,  concerning  the  man  of  sorrows, 
that  "many  were  astonished  at  him,  his  visage  was  so  marred  more 
than  any  man,  and  his  form  more  than  the  sons  of  men :"  Isa.  lii.  14. 
How  long,  in  these  times,  might  youth  and  beauty  last,  were  godly 
sorrow  their  only  enemy  ! 

8.  Depart  from  me,  all  ye  workers  of  iniquity,  for  the  Lord  hath  heard  the 
voice  of  my  weeping. 

9.  The  Lord  hath  heard  my  supplication;  the  Lord  will  hear,  or,  hath 
heard,  my  prayer. 

Repentance,  having  performed  her  task,  having  taught  her  votary 
to  forsake  sin,  and  to  renounce  all  communication  with  sinners,  now 
gives  place  to  faith,  which  appears  with  the  glad  tidings  of  pardon 
and  acceptance,  causing  the  penitent  to  rejoice  in  God  his  Saviour, 
with  joy  unspeakable  ;  and  inspiring  his  heart  with  vigour  and 
resolution  to  run  his  course  in  the  way  of  righteousness.  Risen  to 
newness  of  life,  he  defies  the  malice,  and  predicts  the  final  overthrow, 
of  his  spiritual  adversaries. 

0.  Let  all  mine  enemies,  or,  all  mine  enemies  shall,  be  ashamed,  and  sore 
vexed :  let  them,  or,  they  shall  return,  and  be  ashamed  suddenly. 

Many  of  the  mournful  Psalms  end  in  this  manner,  to  instruct  the 
believer,  that  he  is  continually  to  look  forward,  and  solace  himself 
with  beholding  that  day,  when  his  warfare  shall  be  accomplished, 
when  sin  and  sorrow  shall  be  no  more  ;  when  sudden  and  everlasting 
confusion  shall  cover  the  enemies  of  righteousness  ;  when  the  sack- 
cloth of  the  penitent  shall  be  exchanged  for  a  robe  of  glory,  and 
every  tear  become  a  sparkling  gem  in  his  crown  ;  when  to  sighs  and 
groans  shall  succeed  the  songs  of  heaven,  set  to  angelic  harps,  and 
faith  shall  be  resolved  into  the  vision  of  the  Almighty. 


PSALM  VII. 

ARGUMENT. — David  is  said  to  have  composed  this  Psalm  concerning  the  words,  or 
the  matter,  of  Cush  the  Benjamite.  Whether  Saul,  or  Shimei,  or  any  one  else,  he 
intended  under  this  name,  it  is  sufficiently  clear,  that  David  had  been  maliciously 
aspersed  and  calumniated  by  such  a  person  ;  that  the  Psalm  was  written  to  vindicate 
himself  from  the  imputation,  whatever  was  the  nature  of  it ;  and,  consequently,  may 
be  considered  as  the  appeal  of  the  true  David  and  his  disciples,  against  the  grand 


52  A    COMMENTARY    ON    THE    PSALMS. 

Accuser  and  his  associates.  The  person  speaking,  1,  2.  declares  his  trust  to  be  in 
God  ;  3 — 5.  protests  his  innocence  ;  6 — 8.  desires  that  judgment  may  be  given  in  the 
cause  ;  9,  10.  prays  for  the  abolition  of  sin,  and  the  full  establishment  of  righteousness  ; 
11 — 13.  sets  forth  the  divine  judgments  against  sinners  ;  14 — 16.  describes  the  begin- 
ning, progress,  and  end,  of  sin,  with,  17.  the  joy  and  triumph  of  the  faithful. 

1.  OLord  thy  God,  in  thee  do  I  put  my  trust ;  save  me  from  all  them  that 
persecute  me,  and  deliver  me  : 

To  a  tender  and  ingenuous  spirit,  the  "persecution"  of  the  tongue 
is  worse  than  that  of  the  sword,  and  with  more  difficulty  submitted 
to ;  as  indeed  a  good  name  is  more  precious  than  bodily  life.  Be- 
lievers in  every  age  have  been  persecuted  in  this  way  ;  and  the  King 
of  saints  often  mentions  it  as  one  of  the  bitterest  ingredients  in  his 
cup  of  sorrows.  Faith  and  prayer  are  the  arms  with  which  this 
formidable  temptation  must  be  encountered,  and  may  be  overcome. 
The  former  assures  us,  that  God  can  "  save  and  deliver"  us  from  it; 
the  latter  induces  him  so  to  do. 

2.  Lest  he  tear  my  soul  like  a  lion,  rending  it  in  pieces,  while  there  is  none 
to  deliver. 

The  "lion"  of  whom  David  stood  in  fear,  was  probably  Saul, 
roused,  by  a  false  accusation,  to  destroy  him.  The  rage  of  tyrants 
is  often  in  the  same  manner  excited  against  the  church.  And  we 
all  have  reason  to  dread  the  fury  of  one  who  is  "  the  roaring  lion," 
as  well  as  the  "  accuser  of  the  brethren."  From  him  none  can  de- 
liver us,  but  God  only. 

3.  O  Lord  my  God,  if  I  have  done  this  ;  if  there  be  iniquity  in  my  hands; 

David  makes  a  solemn  appeal  to  God,  the  searcher  of  all  hearts, 
to  judge  of  his  innocence,  with  regard  to  the  particular  crime  laid 
to  his  charge.  Any  person,  when  slandered,  may  do  the  same.  But 
Christ  only  could  call  upon  Heaven  to  attest  his  universal  upright- 
ness. In  his  "  hands"  there  was  "  no  iniquity ;"  all  his  works  were 
wrought  in  perfect  righteousness;  and  when  the  prince  of  this  world 
came  to  try  and  explore  him,  he  found  nothing  whereof  justly  to 
accuse  him.  The  vessel  was  thoroughly  shaken,  but  the  liquor  in 
it  continued  pure. 

4.  If  I  have  rewarded  evil  unto  him  that  was  at  peace  with  me:  yea,  I  have 
delivered  him  that  without  cause  is  mine  enemy  : 

David  probably  alludes  to  the  life  of  Saul,  which  was  twice  pre- 
served by  him,  when  he  had  been  pressed  by  his  attendants  to  em- 
brace the  opportunity  of  taking  it  away.  See  1  Sam.  xxiv.  xxvi.  Of 
the  Son  of  David,  St.  Paul  says,  "  In  this  he  commended  his  love 
to  us,  that  when  we  were  sinners,  he  died  for  us  :"  Rom.  v.  8.  In 
so  exalted  a  sense  did  he  "  deliver  him  that  without  cause  was  his 
enemy."  Wretched  they  who  persecute  their  benefactor ;  happy  he 
who  can  reflect,  that  he  has  been  a  benefactor  to  his  persecutors. 

5.  Let  the  enemy  persecute  my  soul,  and  take  it ;  yea,  let  him  tread  down  my 
life  upon  the  earth,  and  lay  mine  honour  in  the  dust. 

These  are  the  evils  which  David  imprecates  on  himself,  if  he 
were  such  as  his  adversaries  represented  him ;  persecution,  appre- 


A    COMMENTARY    ON    THE    PSALMS-  53 

hension,  death,  and  disgrace.  Christ,  for  our  sakes,  submitting  to 
the  imputation  of  guilt,  suffered  all  these ;  but,  being  innocent  in 
himself,  he  triumphed  over  them  all ;  he  was  raised  and  released, 
glorified  and  adored  ;  he  pursued  and  overtook  his  enemies,  he  con- 
quered the  conquerors,  and  trampled  them  under  his  feet ;  and  he 
enableth  us,  through  grace,  to  do  the  same. 

6.  Arise,  O  Lord,  in  thine  anger,  lift  up  thyself  because  of  the  rage  of  mine 
enemies  ;  and  awake  for  me  to  the  judgment  that  thou  hast  commanded. 

To  a  protestation  of  innocence  succeeds  a  prayer  for  judgment 
npon  the  case,  which  is  formed  on  these  two  considerations ;  first, 
the  unreasonable  and  unrelenting  fury  of  the  persecutors ;  secondly, 
the  justice  which  God  has  "commanded"  others  to  execute,  and 
which  therefore  he  himself  will  doubtless  execute  upon  such  occa- 
sions. How  did  he  "  awake,"  and  "  arise,"  and  "  lift  up  himself  to 
judgment"  on  the  behalf  of  his  Anointed,  in  the  day  of  the  resurrec- 
tion of  Jesus,  and  the  subsequent  confusion  of  his  enemies  !  And 
let  injured  innocence  ever  comfort  itself  with  the  remembrance  of 
another  day  to  come,  when  every  earth-born  cloud  being  removed, 
it  shall  dazzle  its  oppressors  with  a  lustre  far  superior  to  that  of  the 
noon-day  sun. 

7.  So  shall  the  congregation  of  the  people  compass  thee  about :  for  their  sakes 
therefore  return  thou  on  high. 

The  meaning  is  that  a  visible  display  of  God's  righteous  judg- 
ment woulcl  induce  multitudes  who  should  behold,  or  hear  of  it,  to 
adore  and  glorify  him.  For  their  sakes,  therefore,  as  well  as  that 
of  the  sufferer,  he  is  entreated  to  re-ascend  the  tribunal  as  formerly, 
and  pronounce  the  wished-for  sentence.  Thus  the  determination 
of  the  cause  between  Jesus  and  his  adversaries,  by  his  resurrection, 
and  "return  on  high,"  brought  "the  congregation  of  the  nations" 
around  him,  and  affected  the  conversion  of  the  world.  Nor,  in  hu- 
man affairs,  does  any  thing  more  advance  the  reputation  of  a  peo- 
ple among  their  neighbours,  than  an  equitable  sentence  in  the  mouth 
of  him  who  sitteth  in  judgment. 

8.  The  Lord  shall  judge  the  people:  judge  me,  O  Lord,  according  to  my 
righteous7iess,  and  according  to  mine  integrity  that  is  in  me. 

Conscious  of  his  "righteousness"  and  "integrity,"  as  to  the  mat- 
ter in  question,  David  desires  to  be  jifdged  by  him  who  is  to  judge 
the  world  at  the  last  day.  How  few,  among  Christians,  have  seri- 
ously and  deliberately  considered,  whether  the  sentence  of  that  day  is 
likely  to  be  in  their  favour  !  Yet,  how  many,  with  the  utmost  compo- 
sure and  self-complacency,  repeat  continually  the  words  of  this  Psalm 
as  well  as  those  in  the  Te  Deum,  "  We  believe  that  thou  shalt 
come  to  be  our  judge  !"  Legal,  or  perfect  righteousness  and  integ- 
rity, are  peculiar  to  the  Redeemer ;  but  evangelical  righteousness  and 
integrity,  all  must  have,  who  would  be  saved. 

9.  Oh  let  the  wickedness  of  the  wicked  come  to  an  end ;  but  establish  the 
just :  or,  the  wickedness  of  the  wicked  shall,  &c. :  for  the  righteous  God  trieth 


54  A    COMMENTARY    ON    THE    PSALMS. 

the  hearts  and  reins.     10.  My  defence  is  of  God,  who  saveth  the  upright  in 
heart. 

It  is  predicted,  that  wickedness  will,  in  the  end,  be  abolished,  and 
the  just  immoveably  established,  by  him  who  knoweth  intimately 
the  very  thoughts  and  desires  of  both  good  and  bad  men,  and  will 
give  to  each  their  due  reward.  How  can  we  doubt  of  this,  when  it 
has  pleased  God  to  afford  so  many  examples  and  preludes  to  it,  in 
his  dispensations  of  old  time  ?  The  righteous  cause  hath  already 
triumphed  in  Christ :  let  us  not  doubt,  but  that  it  will  do  so  in  the 
church.  Happy  the  man,  whose  hope  is  therefore  in  God,  because 
"  he  saveth  the  upright  in  heart." 

11.  God  judgeth  the  righteous,  and  God  is  angry  with  the  wicked  every 
day. 

The  sense  seems  to  be,  that  there  are  daily  instances  in  the  world 
of  God's  favour  towards  his  people  ;  as  also  of  his  displeasure  against 
the  ungodly,  who  are  frequently  visited  by  sore  judgments,  and 
taken  away  in  their  sins.  In  this  light  we  should  consider  and  re- 
gard all  history,  whether  that  of  our  own  age  and  nation,  or  of  any 
other. 

12.  If  he  turn  not,  he  will  whet  his  sword ;  he  hath  bent  his  bow,  and  made 
it  ready.  13.  He  hath  also  prepared  for  him  the  instruments  of  death  ;  he 
ordaineth  his  arrows  against  the  persecutors. 

• 
The  sinner  who  is  not  converted  by  the  vengeance  inflicted  on 
others,  will  himself  at  length  be  made  an  example  of.  The  wrath 
of  God  may  be  slow,  but  it  is  always  sure.  In  thoughtless  security 
man  wantons  and  whiles  away  the  precious  hours :  he  knows  not 
that  every  transgression  sets  a  fresh  edge  on  the  sword,  which  is 
thus  continually  whetting  for  his  destruction  ;  nor  considers,  that  he 
is  the  mark  of  an  archer  who  never  errs,  and  who,  at  this  very  in- 
stant, perhaps,  has  fitted  to  the  string  that  arrow  which  is  to  pierce 
his  soul  with  everlasting  anguish. 

14.  Behold,  he  travaileth  with  iniquity,  and  hath  conceived  mischief,  and 
brought  forth  falsehood. 

This  is  not  to  be  understood  as  if  "  travail"  were  previous  to 
"  conception."  The  first  is  a  general  expression,  "  Behold,  he 
travaileth  with  iniquity  :"  the  latter  part  of  the  verse  is  more  par- 
ticular ;  as  if  it  had  been  said,  "  and  having  conceived  mischief," 
he  "  bringeth  forth  falsehood."  When  an  evil  thought  is  instilled 
into  the  heart  of  a  man,  then  the  seed  of  the  wicked  one  is  sown  ; 
by  admitting,  retaining,  and  cherishing  the  diabolical  suggestion  in 
his  mind,  he  "  conceiveth"  a  purpose  of  "mischief;"  when  that 
purpose  is  gradually  formed  and  matured  for  the  birth,  he  "  travaileth 
with  iniquity  ;"  at  length,  by  carrying  it  into  action,  he  "  bringeth 
forth  falsehood."  The  purity  of  the  soul,  like  that  of  the  body,  from 
whence  the  image  is  borrowed,  must  be  preserved  by  keeping  out 
of  the  way  of  temptation. 

15.  He  made  a  pit,  and  digged  it,  and  is  fallen  into  the  ditch  which  he 


A    COMMENTARY    ON    THE    PSALMS.  55 

made.    16.  His  mischief  shall  return  upon  his  own  head,  and  his  violent  deal- 
ing shall  come  down  upon  his  own  pate. 

All  the  world  agrees  to  acknowledge  the  equity  of  that  sentence 
which  inflicts  upon  the  guilty  the  punishment  intended  by  them  for 
the  innocent.  No  one  pities  the  fate  of  a  man  buried  in  that  pit 
which  he  had  dug  to  receive  his  neighbour  ;  or  of  him  who  owes 
his  death-wound  to  the  return  of  an  arrow  shot  against  heaven. 
Saul  was  overthrown  by  those  Philistines  whom  he  would  have 
made  the  instruments  of  cutting  off  David.  Haman  was  hanged 
on  his  own  gallows.  The  Jews,  who  excited  the  Romans  to  crucify 
Christ,  were  themselves,  by  the  Romans,  crucified  in  crowds. 
Striking  instances  these  of  the  vengeance  to  be  one  day  executed 
on  all  tempters  and  persecutors  of  others  ;  when  men  and  angels 
shall  lift  up  their  voices,  and  cry  out  together,  "  Righteous  art  thou, 
O  Lord,  and  just  are  thy  judgments." 

17.  I  will  praise  the  Lord  according  to  his  righteousness ;  and  will  sing 
praise  to  the  name  of  the  Lord  most  high. 

Whatever  doubts  may  at  present  arise  concerning  the  ways  of 
God,  let  us  rest  assured  that  they  will  all  receive  a  solution  ;  and 
that  the  "  righteousness"  of  the  great  Judge,  manifested  in  his  final 
determinations,  will  be  the  subject  of  everlasting  hallelujahs. 


PSALM  VIII. 

ARGUMENT.— This  is  the  first  of  those  Psalms  which  the  Church  has  appointed  to 
be  read  on  Ascension-day.  It  treats,  as  appears  from  Heb.  ii.  6,  &c.  of  the  wonder- 
ful love  of  God,  shown  by  the  exaltation  of  our  nature  in  Messiah,  or  the  second 
Adam,  to  the  right  hand  of  the  Majesty  on  high,  and  by  the  subjection  of  all  crea- 
tures to  the  word  of  his  power. 

1.  O  Lord,  our  Lord,  how  excellent  is  thy  name  in  all  the  earth  !  who  hast 
set  thy  glory  above  the  heavens. 

The  Prophet  beholds  in  spirit  the  sufferings  of  Christ,  and  the 
glory  that  should  follow:  like  St.  Stephen  afterward,  he  sees  heaven 
opened,  and  Jesus  standing  at  the  right  hand  of  God ;  the  sight 
fills  his  heart  with  wonder,  love,  and  devotion,  which  break  forth  in 
this  address  to  "  Jehovah,"  as  "  our  Lord  ;"  for  such  he  is  by  the 
twofold  right  of  creation  and  redemption,  having  made  us,  and  pur- 
chased us.  On  both  accounts,  "  how  excellent,"  how  full  of  beauty 
and  honour,  is  his  name,  diffused  by  the  gospel  through  "  all  the 
earth  !"  But  more  especially  do  men  and  angels  admire  and  adore 
him  for  the  exaltation  of  his  "  glory,"  the  glory  of  the  only  begotten, 
high  '-above  the  heavens,"  and  all  created  nature,  to  the  throne  pre- 
pared for  him  before  the  foundation  of  the  world. 

2.  Out  of  the  mouth  of  babes  and  sucklings  hast  thou  ordained,  Heb. 
founded,  or  constituted  strength,  because  of  thine  enemies,  that  thou  mightest 
still  the  enemy  and  the  avenger. 

This  verse  is  cited  by  our  Lord,  Matt.  xxi.  16,  and  applied  to 


56  A   COMMENTARY    ON    THE    PSALMS. 

"  little  children  in  the  temple,  crying,  Hosanna  to  the  Son  of  David !" 
which  vexed  and  confounded  his  malignant  adversaries.  The  im- 
port of  the  words,  therefore,  plainly  is,  that  the  praises  of  Messiah, 
celebrated  in  the  church  by  his  children,  have  in  them  a  strength 
and  power  which  nothing  can  withstand  ;  they  can  abash  infidelity, 
when  at  its  greatest  height,  and  strike  hell  itself  dumb.  In  the  cita- 
tion made  by  our  Lord,  which  the  Evangelist  gives  from  the  Greek 
of  the  LXX.,  we  read  "  thou  has  perfected  praise,"  which  seems 
to  be  rather  a  paraphrase  than  a  translation  of  the  Hebrew,  literally 
rendered  by  our  translators,  "  thou  hast  ordained  strength." 

3.  When  I  consider  thy  heavens,  the  work  of  thy  fingers,  the  moon  and  the 
stars,  which  thou  hast  ordained  ;  4.  What  is  man,  that  thou  art  mindful  of 
him?  and  the  son  of  man,  that  thou  visitest  him. 

At  the  time  of  inditing  this  Psalm.  David  is  evidently  supposed 
to  have  had  before  his  eyes  the  heavens  as  they  appear  by  night. 
He  is  struck  with  the  awful  magnificence  of  wide-extended  fir- 
mament, adorned  by  the  moon  walking  in  brightness,  and  ren- 
dered brilliant  by  the  vivid  lustre  of  a  multitude  of  shining  orbs, 
differing  from  each  other  in  magnitude  and  splendour.  And  when, 
from  surveying  the  beauty  of  heaven,  with  its  glorious  show,  he 
turns  to  take  a  view  of  the  creature  man,  he  is  still  more  affected  by 
the  mercy,  than  he  had  before  been  by  the  majesty,  of  the  Lord  ; 
since  far  less  wonderful  it  is,  that  God  should  make  such  a  world  as 
this,  than  that  He,  who  made  such  a  world  as  this,  should  be 
"mindful  of  man,"  in  his  fallen  estate,  and  should  "visit"  human 
nature  with  his  salvation. 

5.  For  thou  hast  made  him  a  little,  or  for  a  little  while,  lower  than  the  an- 
gels, and  hast  crowned  him  with  glory  and  honour.  6.  Thou  madest  him  to 
have  dominion  over  the  works  of  thy  hands  ;  thou  hast  put  all  things  under  his 
feet 

On  these  two  verses,  with  that  preceding,  St.  Paul  has  left  the  fol- 
lowing comment :  "  One  in  a  certain  place  testifieth,  saying,  What 
is  man,  that  thou  art  mindful  of  him  ?  or  the  son  of  man,  that  thou 
visitest  him  7  Thou  madest  him  a  little  lower  than  [marg.  a  little 
while  inferior  to]  the  angels ;  thou  crownedst  him  with  glory  and 
honour,  and  didst  set  him  over  the  works  of  thy  hands :  thou  hast 
put  all  things  in  subjection  under  his  feet.  For  in  that  he  put  all 
in  subjection  under  him,  he  left  nothing  that  is  not  put  under  him. 
But  now  we  see  not  yet  all  things  put  under  him.  But  we  see 
Jesus,  who  was  made  a  little  lower  than  the  angels,  for  the  suffering 
of  death,  crowned  with  glory  and  honour."  Heb.  ii.  6,  &c.  See 
also  1  Cor.  xv.  27. 

7.  All  sheep  and  oxen,  yea,  and  the  beasts  of  the  field;  8.  The  fowl  of  the 
air,  and  the  fish  of  the  sea,  and  whatsoever  passeth  through  the  paths  of  the 
sea. 

Adam  upon  his  creation  was  invested  with  sovereign  dominion 
over  the  creatures,  in  words  of  the  same  import  with  these,  Gen.  i.  28; 
which  are  therefore  here  used,  and  the  creatures  particularised,  to 


A    COMMENTARY    ON    THE    PSALMS.  57 

inform  us,  that  what  the  first  Adam  lost  by  transgression,  the  second 
Adam  regained  by  obedience.  That  "  glory"  which  was  "  set  above 
the  heavens,"  could  not  but  be  over  all  things  on  "  the  earth."  And 
accordingly,  we  hear  our  Lord  saying,  after  his  resurrection,  "  All 
power  is  given  unto  me  in  heaven  and  in  earth  ;"  Matt,  xxviii.  18. 
Nor  is  it  a  speculation  unpleasing,  or  unprofitable,  to  consider,  that 
he  who  rules  over  the  material  world,  is  Lord  also  of  the  intellectual, 
or  spiritual  creation,  represented  thereby.  The  souls  of  the  faithful, 
lowly  and  harmless,  are  the  sheep  of  his  pasture  ;  those  who,  like 
oxen,  are  strong  to  labour  in  the  church,  and  who,  by  expounding 
the  word  of  life,  tread  out  the  corn  for  the  nourishment  of  the  people, 
own  him  for  their  kind  and  beneficient  Master ;  nay,  tempers  fierce 
and  untractable  as  the  wild  beasts  of  the  desert,  are  yet  subject  to 
his  will ;  spirits  of  the  angelic  kind,  that,  like  the  bird  of  the  air,  tra- 
verse freely  the  superior  region,  move  at  his  command !  and  those 
evil  ones,  whose  habitation  is  in  the  deep  abyss,  even  to  the  great 
Leviathan  himself;  all,  all,  are  put  under  the  feet  of  King  Messiah  ; 
who,  "  because  he  humbled  himself,  and  became  obedient  unto  death, 
even  the  death  of  the  cross,  was  therefore  highly  exalted,  and  had  a 
name  given  him  above  every  name,  that  at  the  name  of  Jesus  every 
knee  should  bow,  whether  of  things  in  heaven,  or  things  on  earth, 
or  things  under  the  earth ;  and  that  every  tongue  should  confess 
that  Jesus  is  Lord,  to  the  glory  of  God  the  father.     Phil.  ii.  8,  &c. 

9.  O  Lord,  our  Lord,  how  excellent  is  thy  name  in  all  the  earth! 

Let  therefore  the  universal  chorus  of  men  and  angels  join  their 
voices  together,  and  make  their  sound  to  be  heard  as  o*e,  in  honour 
of  the  Redeemer,  evermore  praising  him,  and  saying,  O  Lord,  our 
Lord  Jesus  Christ,  King  of  Righteousness,  Peace,  and  Glory,  King  of 
kings,  and  Lord  of  lords,  how  excellent,  how  precious,  how  lovely, 
how  great  and  glorious  is  thy  Name,  diffused  over  all  the  earth,  for 
the  salvation  of  thy  chosen  !  Blessing,  and  honour,  and  glory,  and 
power,  be  unto  him  that  sitteth  upon  the  throne,  and  unto  the  Lamb, 
for  ever  and  ever.     And  let  heaven  and  earth  say,  Amen. 


SECOND  DAY.— MORNING  PRAYER. 

PSALM  IX. 

ARGUMENT. — This  Psalm  consists  of  two  parts,  a  thanksgiving,  1 — 12.  and  a  prayer, 
13 — 20.  Upon  what  particular  occasion  it  was  composed,  is  not  known  ;  probably  to 
celebrate  the  victories  gained  by  David  over  the  neighbouring  nations,  after  God  had 
exalted  him  to  be  King  in  Sion.  See  ver.  11.  But  most  certainly  the  Psalm  was  in- 
tended for  the  use  of  the  Christian  Church  ;  and  she  continually,  by  using  it,  1,  2. 
declares  her  resolution  to  celebrate  the  praises  of  her  God  ;  since,  3,  4.  her  enemies 
were  vanquished,  and  her  cause  was  carried  ;  5,  6.  the  empire  of  Satan  was  subverted, 
and  7,  8.  the  kingdom  of  Christ  established  :  9,  10.  affording  to  believers  refuge  and 
salvation.  For  all  these  blessings,  11.  Christians  are  excited  to  praise  their  Redeemer, 
who,  12.  forgets  nothing  that  is  done  or  suffered  for  his  sake.  13,  14.  The  Church 
petitions  for  final  deliverance  from  the  world,  and  the  evil  thereof;  15,  16.  building 


58  A    COMMENTARY    ON    THE    PSALMS. 

her  hope  upon  the  mercies  already  received,  17,  18.  she  foretels  the  destruction  of 
the  wicked ;  and,  19,  20.  prays  for  the  manifestation  of  God. 

1.  /  will  praise  thee,  O  Lord,  with  my  whole  heart ;  I  will  show  forth  all 
thy  marvellous  works. 

In  this  animated  and  exalted  hymn,  the  church  begins  with  de- 
claring her  resolution  to  "  praise  Jehovah,"  as  the  author  of  her 
salvation;  and  that,  neither  coldly,  as  if  the  salvation  were  little 
worth ;  nor  partially,  reserving  a  share  of  the  glory  of  it  to  herself ; 
but  with  the  "  whole  heart,"  with  an  affection  pure  and  flaming,  like 
the  holy  fire  upon  the  altar.  She  is  determined  to  "show  forth"  to 
the  world,  for  its  conviction  and  conversion,  "  all  his  marvellous  works," 
the  most  "marvellous"  of  which  are  those  wrought  for,  and  in,  the 
souls  of  men.  Outward  miracles  strike  more  forcibly  upon  the 
senses ;  but  they  are  introductory  only  to  those  internal  operations 
which  they  are  intended  to  represent. 

2.  /  will  be  glad  and  rejoice  in  thee  ;  I  will  sing  praise  to  thy  name,  O  thou 
most  High. 

Christians  are  taught  to  be  "  glad  and  rejoice,"  not  in  abundance 
of  wealth,  or  plenitude  of  power,  not  in  the  pleasures  of  sense,  or 
the  praise  of  men,  but  in  God  their  Saviour  ;  and  their  joy  is  as  far 
superior  to  the  joy  of  the  worldly,  as  the  object  of  the  one  is  to  that 
of  the  other.  He  who,  with  the  spirit  and  the  understanding,  as 
well  as  with  the  voice,  "  sings  praise  to  thy  name,  O  most  High," 
is  employed  as  the  angels  are,  and  experiences  a  foretaste  of  the  de- 
light they  feel. 

3.  When  mine  enemies  are  driven  back,  they  shall  fall,  or,  they  stumble  or 
fall,  and  perish  at  thy  presence. 

The  church  begins  to  explain  the  subject  of  her  joy,  which  is  a 
victory  over  her  "  enemies  ;"  a  victory  not  gained  fcy  herself,  but  by 
the  "  presence  of  God"  in  the  midst  of  her.  The  grand  enemy  of 
our  salvation  was  first  vanquished  by  Christ  in  the  wilderness,  and 
"  driven  back,"  wTith  the  words  "  Get  thee  behind  me,  Satan."  The 
same  blessed  person  afterwards  completely  triumphed  over  him  upon 
the  cross,  when  "  the  prince  of  this  world  was  cast  out."  This  is 
that  great  victory,  which  we  celebrate  in  psalms,  and  hymns,  and 
spiritual  songs,  from  generation  to  generation  ;  and  through  faith  in 
him  who  achieved  it,  we  likewise  are  enabled  to  fight  and  to  over- 
come. 

4.  For  thou  hast  maintained  my  right  and  my  cause ;  thou  sattest  in  the 
ihronc  judging  right. 

The  same  important  transaction  is  here  described  in  forensic,  as 
before  it  wTas  in  military  terms.  Satan  having  got  possession  of 
mankind,  might  have  pleaded  his  right  to  keep  it,  since  by  trans- 
gression they  had  left  God,  and  sold  themselves  to  him.  But 
Christ,  as  the  church's  representative  and  advocate,  made  the  satis- 
faction required,  paid  down  the  price  of  redemption,  "  took  the  prey 
from  the  mighty,  and  delivered  the  lawful  captive  :"  Isa.  xlix.  24. 


A    COMMENTARY    ON    THE    PSALMS.  59 

Thus  was  our  "  right  and  our  cause  maintained  ;"  thus  we  were 
rescued  from  the  oppressor,  and  he  who  "  sat  on  the  throne  judged 
righteous  judgment."  Something  of  this  sort  may  be  supposed^  to 
pass,  concerning  each  individual,  between  the  Accuser  of  the  brethren 
and  the  eternal  Intercessor,  in  the  court  of  heaven. 

5.  Thou  hast  rebuked  the  heathen,  thou  hast  destroyed  the  wicked,  tluni  hast 
put  out  their  name  for  ever  and  ever. 

To  the  victory  of  Christ  succeeded  the  overthrow  of  Satan's  em- 
pire in  the  pagan  world.  "  The  heathen  were  rebuked/'  when, 
through  the  power  of  the  Spirit,  in  those  who  preached  the  Gospel, 
men  were  convinced  of  sin,  and  of  righteousness,  and  of  judgment ; 
"  the  wicked  were  destroyed,  and  their  name  put  out  for  ever,"  when 
the  Roman  power  became  Christian,  and  the  ancient  idolatry  sunk, 
to  rise  no  more.  A  day  is  coming  when  all  iniquity  shall  perish  and 
be  forgotten  in  like  manner. 

6.  O  thou  enemy,  destructions  are  come  to  a  perpetual  end,  or.  The  destruc- 
tions of  the  enemy  are  completed  to  the  utmost :  and  thou,  O  God,  hast  de- 
stroyed their  cities,  their  memorial  is  perished  with  them  .'* 

The  Christian  church,  when  repeating  these  words,  may  be  sup- 
posed to  take  a  retrospective  view  of  the  successive  fall  of  those  em- 
pires with  their  capital  "cities,"  in  which  the  " enemy "  had  from 
time  to  time  fixed  his  residence,  and  which  had  vexed  and  persecuted 
the  people  of  God  in  different  ages.  Such  were  the  Assyrian,  or 
Babylonian,  the  Persian  and  the  Grecian  monarchies.  All  these 
vanished  away,  and  came  to  nothing.  Nay,  the  very  "memorial" 
of  the  stupendous  Nineveh  and  Babylon  is  so  "  perished  with  them," 
that  the  place  where  they  once  stood  is  now  no  more  to  be  found. 
The  Roman  empire  was  the  last  of  the  pagan  persecuting  powers  ; 
and  when  the  church  saw  "that"  under  her  feet,  well  might  she  cry 
out,  "  The  destructions  of  the  enemy  are  completed  to  the  utmost !" 
How  lovely  will  this  song  be,  in  the  day  when  the  last  enemy  shall 
be  destroyed,  and  the  world  itself  shall  become  what  Babylon  is  at 
present !  Next  to  the  glory  and  triumph  of  that  day,  is  the  jubilee 
which  the  Christian  celebrates,  upon  his  conquest  over  the  body  of  sin. 

7.  But  the  Lord  shall  endure  for  ever;  he  hath  prepared  his  throne  for 
judgment.  8.  And  he  shall  judge  the  world  in  righteousness,  he  shall  minister 
judgment  to  the  people  in  uprightness. 

In  opposition  to  the  transcient  nature  of  earthly  kingdoms,  the 
eternal  duration  of  Messiah's  kingdom  is  asserted ;  as  also  its  uni- 
versality, extending  over  the  whole  "  world  ;"  together  with  the  con- 
summate rectitude  of  its  administration.  To  him,  as  supreme  judge 
in  an  unerring  court  of  equity,  lies  an  appeal  from  the  unjust  deter- 
minations here  below :  and  by  him  in  person  shall  every  cause  be  re- 
heard, when  that  court  shall  sit,  and  all  nations  shall  be  summoned 
to  appear  before  it. 

*  Bishop  Lowth  renders  this  verse  to  the  same  effect.  "  Desolations  have  consumed 
the  enemy  for  ever ;  and  as  to  the  cities  which  thou,  O  God,  hast  destroyed,  their 
memory  is  perished  with  them."     See  Merrick's  Annotations  on  the  Psalms,  p.  9. 


60  A    COMMENTARY    ON    THE    PSALMS. 

9.  The  Lord  also  will  be  a  refuge  for  the  oppressed,  a  refuge  in  times  of 
trouble. 

In  the  mean  time,  and  until  he  returneth  to  judgment,  the  poor  in 
spirit,  the  meek  and  lowly  penitent,  however  "  oppressed  in  times  of 
trouble,"  by  worldly  and  ungodly  men,  and  by  the  frequent  assaults 
of  the  wicked  one,  still  finds  a  refuge  in  Jesus ;  who  renews  his 
strength  by  fresh  supplies  of  grace,  arms  him  with  faith  and  patience, 
and  animates  him  with  the  hope  of  glory. 

10.  And  they  that  know  thy  name  will  put  their  trust  in  thee  ;  for  thou,  Lord, 
hast  not  forsaken  them  that  seek  thee. 

Therefore,  they  who  "  know  God's  name,"  that  is,  who  are  ac- 
quainted with,  and  have  experienced,  his  merciful  nature  and  dispo- 
sition, expressed  in  that  name,  will  take  no  unlawful  methods  to  es- 
cape affliction,  nor  "put  their  trust"  in  any  but  "him,"  for  deliver- 
ance :  since  a  most  undoubted  truth  (and,  O  what  a  comfortable 
truth !)  it  is,  that  "  thou,  Lord  Jesus,  hast  not  forsaken,"  nor  ever 
wilt  finally  "  forsake,  them  that,"  sincerely  and  diligently,  with  their 
whole  heart,  "seek"  to  "thee"  for  help;  as  a  child,  upon  apprehen- 
sion of  danger,  flies  to  the  arms  of  its  tender  and  indulgent  parent. 

11.  Sing  praises  to  the  Lord  which  dwelleth  in  Zion:  declare  among  the 
people  his  doings. 

The  church,  having  celebrated  the  power  and  the  goodness  of  her 
Lord,  exhorteth  all  her  children  to  lift  up  their  voices,  and  sing  to- 
gether, in  full  chorus,  the  praises  of  him  whose  tabernacle  is  in  "  Zion," 
who  resides  with  men,  upon  the  mountain  of  his  holiness,  and  saith, 
'•Behold  I  am  with  you  always,  even  to  the  end  of  the  world."  And 
thus,  not  only  "among  the  people,"  but  also  to  principalities  and 
powers  in  heavenly  places,  will  be  "declared"  and  made  known  by 
the  voice  of  thanksgiving  in  the  church,  the  manifold  wisdom  and 
mercy  of  God,  in  his  "doings"  towards  man.     See  Ephes.  hi.  10. 

12.  When  he  maketh  inquisition  for  blood,  he  remember  eth  them,  and  for- 
getteth  not  the  cry  of  the  humble. 

An  objection  might  be  started  to  the  so  much  extolled  loving-kind- 
ness of  God,  namely,  that  in  this  world  his  faithful  people  are  often 
afflicted  and  persecuted ;  nay,  sometimes  suffered  to  be  killed  all  the 
day  long,  as  sheep  appointed  to  the  slaughter.  But  this  is  obviated 
by  the  consideration,  that  all  is  not  over,  as  wicked  men  may  suppose, 
at  death  :  that  a  strict  "  inquisition  "  will  be  appointed  hereafter,  when 
the  "  blood  "  of  martyrs  and  the  sufferings  of  confessors  shall  not  be 
"  forgotten."  He  remembereth  "  them,"  that  is,  those  who  seek  him, 
mentioned  verse  10 ;  so  that  the  exhortation  to  "sing  praises,"  &c. 
ver  11,  seems  parenthetic. 

13.  Have  mercy  upon  me,  O  Lord,  consider  the  trouble  which  I  suffer  of 
them  that  hate  me,  thou  that  liftest  me  up  from  the  gates  of  death. 

We  are  now  come  to  the  second  part  of  the  Psalm.  The  church, 
after  having,  in  the  former  part,  strengthened  her  faith  by  commemo- 
ration of  the  mighty  works  God  had  wrought  for  her,  proceeds,  in  this, 


A    COMMENTARY    ON    THE    PSALMS-  61 

• 

to  pour  forth  a  prayer  for  farther  and  final  deliverance.  She  speaks, 
as  still  militant  upon  earth,  still  in  an  enemy's  country,  surrounded 
by  them  that  hate  her,  and  suffering  much  from  them.  To  whom 
therefore  should  she  address  herself,  but  to  him  whose  high  prerog- 
ative it  is,  literally  to  "  raise  from  the  gates  of  death  ;"  to  him  who 
is,  in  every  possible  sense,  "  the  resurrection  and  the  life  ?" 

14.  That  I  may  show  forth  all  thy  praise  in  the  gates  of  the  daughter  of 
Zion :  I  will  rejoice  in  thy  salvation.        i 

The  members  of  the  church  militant  despair  of  being  able  to  "  show 
forth  all  God's  praise,"  till  they  become  members  of  the  church  trium- 
phant. There  is  a  beautiful  contrast  between  "  the  gates  of  death  in 
the  preceding  verse,  and  "  the  gates  of  the  daughter  of  Zion,"  or  the 
heavenly  Jerusalem,  in  this  :  the  one  leads  down  to  the  pit,  the  other 
up  to  the  mount  of  God  ;  the  one  opens  into  perpetual  darkness,  the 
other  into  light  eternal ;  from  the  one  proceeds  nothing  but  what  is 
evil,  from  the  other  nothing  but  what  is  good ;  infernal  spirits  watch 
at  the  one,  the  other  are  unbarred  by  the  hands  of  angels.  What  a 
blessing  then  is  it,  to  be  snatched  from  the  former,  and  transported  to 
the  latter !     Who  but  must  "  rejoice"  in  such  "  salvation  V 

15.  The  heathen  are  sunk,  or  sink,  down  in  the  pit  that  they  made  ;  in  the 
net  which  they  hid  is  their  own  foot  taken.  16.  The  Lord  is  known  by  the 
judgment  which  he  executeth ;  the  wicked  is  snared  in  the  work  of  his  own 
hands. 

Faith  beholds,  as  already  executed,  that  righteous  judgment, 
whereby  wicked  men  and  evil  spirits  will  fall  into  the  perdition  which 
they  had  prepared  for  others,  either  openly  by  persecution,  or  more 
covertly  by  temptation.     See  Ps.  vii.  15,  16. 

17.  The  wicked  shall  be  turned  into  hell,  and  all  the  nations  that  forget  God. 

All  wickedness  came  originally  with  the  wicked  one  from  hell ; 
thither  it  will  be  again  remitted,  and  they  who  hold  on  its  side  must 
accompany  it  on  its  return  to  that  place  of  torment,  there  to  be  shut 
up  for  ever.  The  true  state  both  of  "  nations,"  and  the  individuals 
of  which  they  are  composed,  is  to  be  estimated  from  one  single  cir- 
cumstance, namely,  whether  in  their  doings  they  remember  or  "  forget 
God."  Remembrance  of  Him  is  the  well-spring  of  virtue  ;  forgetful- 
ness  of  Him,  the  fountain  of  vice. 

18.  For  the  needy  shall  not  always  be  forgotten  ;  the  expectation  of  the  poor 
shall  not  perish  for  ever. 

They  who  remember  God  shall  infallibly  be  remembered  by  Him ; 
and  let  this  be  their  anchor,  in  the  most  tempestuous  seasons.  The 
body  of  a  martyr  is  buried  in  the  earth ;  and  so  is  the  root  of  the 
fairest  flower  ;  but  neither  of  them  "  perisheth  for  ever."  Let  but  the 
winter  pass  and  the  spring  return,  and,  lo,  the  faded  and  withered 
flower  blooms ;  the  body  sown  in  corruption,  dishonour,  and  weak- 
ness, rises  in  incorruption,  glory,  and  power. 


62  A    COMMENTARY    ON    THE    PSALMS. 

19.  Arise,  O  Lord,  let  not  men  prevail;  let  the  heathen  be  judged  in  thy 
sight. 

And  now,  the  Spirit  and  the  Bride  say.  Come ;  Arise,  O  Lord 
Jesus,  from  thy  throne  of  glory,  and  come  quickly;  "let  not"  the 
"  man"  of  sin  "  prevail"  against  thy  church  ;  but  let  the  long-depend- 
ing cause  between  her  and  her  adversaries,  "be  judged"  and  finally 
determined  "  in  thy  sight." 

20.  Put  them  in  fear,  O  Lord  ;  tnat  the  nations  may  know  themselves  to  be 
but  men. 

Strange,  that  man,  dust  in  his  original,  sinful  by  his  fall,  and  con- 
tinually reminded  of  both  by  every  thing  in  him  and  about  himr 
should  yet  stand  in  need  of  some  sharp  affliction,  some  severe  visita- 
tion from  God,  to  bring  him  to  the  knowledge  of  himself,  and  make 
him  feel,  who,  and  what  he  is.  But  this  is  frequently  the  case ;  and 
when  it  is,  as  there  are  wounds  which  cannot  be  healed  without  a 
previous  application  of  caustics,  mercy  is  necessitated  to  begin  her 
work  with  an  infliction  of  judgment. 


PSALM  X. 

ARGUMENT.— This  Psalm  is,  in  the  LXX.,  joined  to  the  preceding,  but,  in  the  He- 
brew, divided  from  it.  The  church,  under  persecution  from  the  spirit  of  antichrist  in 
the  world,  after,  1.  an  humble  expostulation  with  her  Lord,  setteth  down  the  marks 
whereby  that  spirit  may  be  known  ;  such  as,  2.  hatred  of  the  faithful ;  3.  self- willed- 
ness  and  worldly-mindedness  ;  4.  infidelity  ;  5,  6.  profligacy  and  pride  ;  7.  profaneness 
and  perjury  ;  8 — 10.  subtilty  and  treachery  employed  against  the  people  of  God  ;  11. 
security  and  presumtion.  From  the  persecutions  of  such  a  spirit  the  church,  12 — 15. 
prayeth  earnestly  to  be  delivered ;  and,  16 — 18.  through  faith,  rejoiceth  in  tribula- 
tion. 

1.  Why  standest  thou  afar  off,  O  Lord?   Why  hidest  thou  thyself  in  times 
of  trouble  ? 

During  the  conflict  between  the  church  and  her  adversaries,  God 
is  represented  as  one  withdrawing  to  a  distance,  instead  of  affording- 
succour ;  nay,  as  one  concealing  himself,  so  as  not  to  be  found  by 
those  who  petitioned  for  aid,  or  counsel.  To  behold  the  righteous 
cause  oppressed,  and  good  men  seemingly  deserted  by  heaven,  at  a, 
time  when  they  most  need  its  assistance,  is  apt  to  offend  the  weak, 
and  oftentimes  stagger  those  who  are  strong.  It  is  indeed  a  sore  trial, 
but  intended  to  make  us  perfect  in  the  practice  of  three  most  impor- 
tant duties,  humility,  resignation,  and  faith.  That  we  may  not  faint 
under  the  severity  of  this  discipline,  let  us  ever  bear  in  mind,  that  the 
beloved  Son  of  the  Father,  the  Son  in  whom  he  was  well  pleased, 
had  once  occasion  to  utter  these  words,  "  My  God,  my  God,  why  hast 
thou  forsaken  me  ?" 

2.  The  wicked  in  his  pride  doth  persecute  the  poor  •  let  them,  or  they  shallT 
be  taken  in  the  devices  that  they  have  imagined. 

Inconceivable  is  that  malignant  fury,  with  which  a  conceited  infi- 


A    COMMENTARY    ON    THE    PSALMS.  63 

del  persecutes  an  humble  believer,  though  that  believer  hath  no  other- 
wise offended  him  than  by  being  such.  And  what  wonder?  since  it 
is  a  copy  of  the  hatred  which  Satan  bears  to  Christ.  But  the  de- 
vices of  the  adversaries,  like  those  of  their  leader,  will  end  in  their 
own  eternal  confusion. 

3.  For  the  wicked  boasteth  of  his  heart's  desire,  and  blesseth  the  covetous 
whom  the  Lord  abhorreth. 

The  first  part  of  this  verse  points  out  that  alarming  symptom  of  a 
reprobate  mind,  a  disposition  to  exult  and  glory  in  those  lusts,  which 
are  the  shame  and  disgrace  of  human  nature,  whether  the  world  or 
the  flesh  be  their  object.  The  latter  clause  is  differently  rendered,  as 
implying  either  that  "  the  wicked  blesseth  the  covetous,  whom  God 
abhorreth,"  or  that  the  "  wicked,  being  covetous  or  oppressive,  bless- 
eth himself  and  abhorreth  God."  Either  way,  an  oppressing,  griping, 
worldly  spirit  is  characterized,  with  its  direct  opposition  to  the  spirit 
of  God,  which  teaches,  that  sin  is  to  be  confessed  with  shame  and 
sorrow ;  that  in  God  alone  man  is  to  make  his  boast ;  and  that  it  is 
more  blessed  to  give,  than  to  receive. 

4.  The  wicked,  through  the  pride  of  his  countenance,  will  not  seek  after 
God  ;  God  is  not  in  all  his  thoughts  ;  or,  all  his  imaginations  are,  There  is  no 
God. 

The  counsels  of  heaven  are  not  known  by  the  wicked,  because 
they  are  not  sought  after ;  and  they  are  not  sought  after,  because  of 
a  diabolical  self-sufficiency,  which  having  taken  possession  of  the 
heart,  displays  itself  in  the  countenance,  and  reigns  throughout  the 
man.  He  wants  no  Prophet  to  teach  him,  no  Priest  to  atone  for  him, 
no  King  to  conduct  him ;  he  needs  neither  a  Christ  to  redeem,  nor  a 
Spirit  to  sanctify  him :  he  believes  no  Providence,  adores  no  Creator, 
and  fears  no  Judge.  Thus  he  lives  a  "  stranger  from  the  covenants 
of  promise,  and  without  God  in  the  world."  Ephes.  ii.  12.  O  that 
this  character  now  existed  only  in  the  Psalmist's  description  ; 

5.  His  ways  are  always  gi^ievous,  or,  corrupt  ;  thy  judgments  are  far  above 
out  of  his  sight;  as  for  all  his  enemies,  he  puffeth  at  them. 

As  are  a  man's  principles,  such  will  be  his  practices  ;  and  if  he 
hath  not  God  in  his  thoughts,  his  course  of  life  will  be  corrupt  and 
abominable,  his  end,  his  means,  and  his  motives  being  all  wrong,  and 
polluted  with  concupiscence.  There  would  have  been  some  chance 
of  holding  him  by  fear,  but  that  is  gone  with  his  faith  ;  for  no  man 
can  tremble  at  judgments  in  which  he  does  not  believe. 

6.  He  hath  said  in  his  heart,  I  shall  not  be  moved;  for  I  shall  never  be  in 
adversity. 

Prosperity  begets  presumption  ;  and  he  who  has  been  long  accus- 
tomed to  see  his  designs  succeed,  begins  to  think  it  impossible  they 
should  ever  do  otherwise.  The  long-suffering  of  God,  instead  of 
leading  such  an  one  to  repentance,  only  hardens  him  in  his  iniquity. 
Because  sentence  against  an  evil  work  is  not  executed  speedily,  he 
thinks  it  will  not  be  executed  at  all.     He  vaunteth  himself,  therefore, 


64  A    COMMENTARY    ON    THE    PSALMS. 

like  the  proud  Chaldean  monarch,  in  the  Babylon  which  he  hath 
erected,  and  fondly  pronounceth  it  to  be  immortal.  Such,  it  is  too 
evident,  are  often  the  vain  imaginations  of  triumphant  wickedness. 

7.  His  month  is  full  of  cursing,  deceit,  and  fraud;  under  his  tongue  is  mis- 
chief and  vanity. 

From  the  thoughts  of  the  sinner's  "  heart,"  mentioned  in  the  pre- 
ceding verse,  David  goes  on  to  describe  the  words  of  his  "mouth." 
And  here  we  may  illustrate  the  character  of  antichrist,  by  setting  that 
of  Christ  in  opposition  to  it.  The  mouth  of  one  poureth  forth  a  tor- 
rent of  curses  and  lies ;  from  that  of  the  other  flowed  a  clear  and 
copious  stream  of  benediction  and  truth.  Under  the  serpentine 
tongue  of  the  former  is  a  bag  of  mischief  and  vanity ;  but  honey  and 
milk  were  under  the  tongue  of  the  latter,  so  pleasant  and  so  nourish- 
ing to  the  spirits  of  men  were  all  his  communications. 

8.  He  sitteth  in  the  lurking-places  of  the  villages  ;  in  the  secret  places  doth 
he  murder  the  innocent:  his  eyes  are  privily  set  against  the  poor. 

From  "  words,"  the  description  proceeds  to  "  actions."  And  with 
regard  to  these,  as  the  Son  of  God  went  publicly  preaching  through 
cities  and  villages  to  save  men's  lives,  so  this  child  of  Satan  lieth  in 
ambush  to  destroy  them,  privily  bringing  into  the  church,  and  diffu- 
sing among  the  people,  pestilent  errors,  and  damnable  heresies  for 
that  purpose. 

9.  He  lieth  in  wait  secretly  as  a  lion  in  his  den;  he  lieth  in  wait  to  catch 
the  poor:  he  doth  catch  the  poor,  when  he  draweth  him  into  his  net. 

The  disciples  of  Jesus,  like  their  blessed  Master,  are  ever  vigilant 
to  catch  men  in  the  evangelical  net,  in  order  to  draw  them  from  the 
world  to  God  ;  and  partisans  of  Satan,  in  imitation  of  their  leader, 
are  employed  in  watching  from  their  lurking-places,  the  footsteps  of 
the  Christian  pilgrim,  that  they  may  spring  upon  him  in  an  un- 
guarded moment,  and  draw  him  from  God  to  the  world,  and  from 
thence  to  the  devil 

10.  He  croucheth,  and  humbleth  himself  that  the  poor  may  fall  by  his  strong 
ones. 

Our  Lord,  who  is  styled  "  the  Lion  of  the  tribe  of  Judah,"  became 
a  "  Lamb,"  for  the  salvation  of  mankind :  but  when  his  adversary 
at  any  time  "humbleth"  himself,  when  the  wolf  appears  in  sheep's 
clothing,  let  the  flock  beware ;  it  is  for  their  more  effectual  destruc- 
tion. And  if,  allured  by  an  outward  show  of  moderation  and  benev- 
olence, the  simple  ones  shall  venture  themselves  within  his  reach, 
they  will  soon  find  that  his  nature  is  disguised,  but  not  altered. 

11.  He  hath  said  in  his  heart,  God  hath  forgotten  ;  he  hideth  his  face;  he 
will  never  sec  it. 

For  the  chastisement  of  his  people,  God  often  suffers  the  enemy  to 
prevail  and  prosper,  who  then  ridicules  the  faith  and  hope  of  the 
church,  and  solaces  himself  in  the  conceit,  that  if  there  be  a  God,  he 
either  knows  not,  or  cares  not  what  is  done  upon  earth.     These 


A    COMMENTARY    ON    THE    PSALMS.  65 

Epicurean  notions,  however  absurd  and  unworthy  of  the  Deity  they 
-may  seem,  do  yet  in  some  measure  take  possession  of  every  man's 
mind  at  the  instant  of  his  committing  a  sin  ;  since  it  is  most  certain, 
that,  with  a  due  impression  of  the  divine  omniscience  upon  his  soul 
at  the  time,  he  would  not  commit  it,  for  all  that  the  tempter  could 
offer  him.     But  faith  is  apt  to  sleep,  and  then  sin  awakes. 

12  Arise,  O  Lord  ;  O  God,  lift  up  thine  hand;  forget  not  the  humble.  13. 
Wherefore  doth  tlie  wicked  contemn  God  ?  He  hath  said  in  his  heart,  Thoic 
wilt  not  requite  it. 

The  church  now  prays,  that  Jehovah,  in  vindication  of  his  own 
lionour  and  attributes,  would  arise  to  judgment,  and  make  bare  his 
glorious  arm  for  the  defence  of  his  elect,  who  cry  day  and  night  unto 
him.  Thus  would  the  insolence  of  the  wicked  one  and  his  agents, 
founded  on  the  divine  forbearance,  be  repressed,  and  all  the  world 
would  see,  that  God  had  not  forgotten,  but  still,  as  ever,  remembered 
and  regarded  the  low  estate  of  his  handmaid. 

14.  Thou  hast  seen  it,  for  thou  beholdest  mischief  and  spite,  to  requite  it  with 
thine  hand:  the  poor  committeth  himself  unto  thee  ;  thou  art  the  helper  of  the 
fatherless. 

"  The  wicked,"  above,  "  saith  in  his  heart,  Thou  wilt  not  requite 
it."  But  the  faithful  are  taught  other  things  by  the  promises  in 
Scripture,  and  the  experience  of  unnumbered  histories.  They  know 
assuredly,  that  God  beholds  all  that  travail  and  vexation  which  some 
inflict,  and  others  sustain,  upon  the  earth  ;  and  that  he  will  infallibly 
•recompense  to  the  former  their  deeds,  to  the  latter  their  sufferings. 
Destitute  should  we  be  of  every  earthly  help,  in  the  state  of  beggars 
and  orphans,  yet  in  him  will  we  trust,  who,  as  the  father  and  pro- 
tector of  all  such,  saith  unto  every  one  of  us,  "  I  will  never  leave  thee, 
nor  forsake  thee." 

15.  Break  thou  the  arm  of  the  wicked  and  the  evil  man :  seek  out  his  wicked- 
ness till  thou  find  none. 

This  may  be  either  a  prayer,  or  a  prediction,  implying  that  the 
.time  will  come  when  the  power  of  Jehovah  will  dash  in  pieces  that 
of  the  enemy,  by  the  demolition  either  of  sin  or  the  sinner,  until 
wickedness  be  come  utterly  to  an  end,  and  righteousness  be  established 
-for  ever  in  the  kingdom  of  Messiah.     And,  lo, 

16.  The  Lord  is  King  for  ever  and  ever  ;  the  heathen  are  perished  out  of  the 
land. 

Faith  beholds  the  Lord  Jesus,  as  already  manifested  in  his  glorious 
majesty,  the  kingdoms  of  this  world  become  his,  and  the  Canaanite 
no  more  in  the  land  of  promise.  Each  individual  experiences  in 
himself  a  happy  prelude  to  this  manifestation,  when  Christ  rules  in 
his  heart  by  the  Spirit,  and  every  appetite  and  affection  is  obedient 
to  the  sceptre  of  his  kingdom. 

17.  Lord,  thou  hast  heard,  or,  hearest,  the  desire  of  the  humble :  thou  wilt 
(prepare,  or  thou  preparest,  their  heart:  thou  wilt  cause,  or,  thou  causest  thine 
ear  to  hear. 

How  many  important  and  comforting  truths  have  we  here,  in  a 

9 


66  A    COMMENTARY   ON    THE    PSALMS. 

few  words  !  As,  that  the  "humble"  and  lowly,  whatever  they  may- 
suffer  in  the  world,  are  the  favourites  of  Jehovah :  that  he  attends  to 
the  very  "desires"  of  their  hearts:  that  such  hearts  "prepared"  to 
prayer,  are  so  many  instruments  strung  and  tuned  by  the  hand  of 
heaven :  and  that  their  prayer  is  as  music,  to  which  the  Almighty 
himself  listens  with  pleasure. 

18.  To  judge  tJie  fatherless  and  tlie  oppressed,  thai  the  man  of  the  earth  may 
no  more  oppress. 

For  the  sake  of  the  elect,  and  their  prayers,  the  days  of  persecu- 
tion and  tribulation  will  be  shortened ;  the  insolence  of  the  earth- 
born  oppressor,  the  man  of  sin,  will  be  chastised ;  the  cause  of  the 
church  will  be  heard  at  the  tribunal  of  God;  and  victory,  triumph, 
and  glory  will  be  given  unto  her.  In  the  foregoing  exposition,  regard 
has  been  chiefly  had  to  the  case  of  the  church,  and  to  her  sufferings 
from  the  spirit  of  antichrist,  in  whomsoever  existing  and  acting,  from 
time  to  time,  in  the  world  ;  this  being  judged  the  most  generally  use- 
ful application,  which  Christians  as  such,  can  make  of  the  Psalm. 
Particular  accommodations  of  it  to  the  various  oppressions  of  innocent 
poverty  by  iniquitous  opulence,  will  meet  the  eye,  and  offer  them- 
selves at  once  to  persons  so  circumstanced,  for  their  support  and  com- 
fort, under  their  respective  afflictions ;  which  will  be  also  not  a  little 
alleviated  by  the  consideration,  that  the  whole  church  of  God  groan- 
eth  with  them,  and  travaileth  in  pain,  waiting  for  the  adoption,  to 
wit,  the  redemption  of  the  body.  Then,  and  not  till  then,  tears  shall 
cease  to  run  down  the  cheeks  of  misery ;  and  sorrow  and  sighing 
shall  fly  away,  to  return  no  more  for  ever. 


PSALM  XL 

ARGUMENT. — The  Psalmist,  under  persecution,  1 — 3.  declareth  himself  resolved  to  • 
trust  in  God  alone,  at  a  time  when  he  was  advised  to  fly  to  some  place  of  refuge ;  4. 
he  expresses  his  faith  in  the  omniscience  and  everruling  power  of  Jehovah  ;  5.  assigns 
the  reason  why  good  men  are  afflicted ;  who,  after  that  the  wicked,  6.  shall  be  de- 
stroyed, will  appear  to  have  been  all  along,  7.  the  favoured  of  God. 

1.  In  the  Lord  put  I  my  trust :  how  say  ye  to  my  sold,  Flee  as  a  bird  to  your 
mountain  ? 

The  Christian,  like  David,  in  perilous  times,  should  make  God 
his  fortress,  and  continue  doing  his  duty  in  his  station  ;  he  should 
not,  at  the  instigation  of  those  about  him,  like  a  poor,  silly,  timorous, 
inconstant  bird,  either  fly  for  refuge  to  the  devices  of  worldly  wis- 
dom, or  desert  his  post,  and  retire  into  solitude,  while  he  can  serve 
the  cause  in  which  he  is  engaged.  Nor  indeed  is  there  any  "  moun- 
tain" on  earth  out  of  the  reach  of  care  and  trouble.  Temptations 
are  everywhere ;  and  so  is  the  grace  of  God. 

2.  For,  lo,  the  wicked  bend  their  bote,  they  make  ready  their  anvw  upon 
the  string,  t/iat  they  may  privily  shoot  at  the  upright  in  heart. 

These  seem  to  be  still  the  words  of  David's  friends,  representing 


A    COMMENTARY    ON    THE    PSALMS.  67 

to  him,  as  a  motive  for  his  flight,  the  extreme  danger  he  was  in 
from  the  "arrows"  of  the  enemy,  already,  as  it  were,  fitted  to  the 
"string,"  and  pointed  at  him  "in  secret,"  so  that  not  knowing 
from  whence  they  were  to  come,  he  could  not  guard  against  them. 
The  Christian's  danger  from  the  darts  of  the  infernal  archers,  lying 
in  wait  for  his  soul,  is  full  as  great  as  that  of  David.  But  "  the 
shield  of  faith"  sufficeth,  in  both  cases. 

3.  If  the  foundations  be  destroyed,  what  can  the  righteous  do? 

This  likewise  seems  to  be  spoken  by  the  same  persons,  discour- 
aging David  from  making  any  farther  resistance,  by  the  considera- 
tion, that  all  was  over;  the  "foundations"  of  religion  and  law 
were  subverted  ;  and  what  could  a  man,  engaged  in  the  most 
"  righteous"  designs,  hope  to  "do,"  when  that  was  the  case?  Such 
arguments  are  often  urged  by  the  timid,  in  similiar  circumstances  ; 
but  they  are  fallacious  ;  since  all  is  not  over,  while  there  is  a  man 
left  to  reprove  error,  and  bear  testimony  to  the  truth.  And  a  man 
who  does  it  with  becoming  spirit,  may  stop  a  prince,  or  senate,  when 
in  full  career,  and  recover  the  day.  But  let  us  hear  David's  farther 
reply  to  his  advisers. 

4.  The  Lord  is  in  his  holy  temple,  the  Lord's  throne  is  in  heaven :  his  eyes 
behold,  his  eyelids  try,  the  children  of  men. 

In  the  first  verse,  the  Psalmist  had  declared  his  trust  to  be  in  Je- 
hovah. After  reciting  the  reasonings  of  his  friends,  he  now  pro- 
ceeds to  evince  the  fitness  and  propriety  of  such  trust,  notwithstand- 
ing the  seemingly  desperate  situation  of  affairs.  "Jehovah  is  in 
his  holy  temple  ;"  into  which,  therefore,  unholy  men,  however  tri- 
umphant in  this  world,  can  never  enter  :  "  Jehovah's  throne  is  in 
heaven  ;"  and  consequently  superior  to  all  power  upon  earth,  which 
may  be  controlled  and  overruled  by  him  in  a  moment ;  "  his  eyes 
behold,  his  eyelids  try,  the  children  of  men  ;"  so  that  no  secret  wick- 
edness can  escape  his  knowledge,  who  scrutinizeth  the  hearts  as  well 
as  the  lives  of  all  the  sons  of  Adam.  Why,  then,  should  the  man  de- 
spair, who  hath  on  his  side  holiness,  omnipotence,  and  omniscience  ? 

5.  The  Lord  tricth  the  righteous  j  but  the  wicked,  and  him  that  loveth  vio- 
lence, his  soul  hateth. 

As  to  the  afflictions  which  persons  may  suffer,  who  are  embarked 
in  a  righteous  cause,  they  are  intended  to  purge  away  the  dross, 
and  to  refine  them  for  the  Master's  use.  "  Gold,"  saith  the  son  of 
Sirach,  "  is  tried  in  the  fire,  and  acceptable  men  in  the  furnace  of 
adversity ;"  Eccles.  ii.  5.  In  the  meantime,  God's  displeasure 
against  the  wicked  is  ever  the  same,  and  their  prosperity,  instead  of 
benefiting,  will  in  the  end  destroy  them.  The  cases  of  David  and 
Saul,  Christ  and  the  Jews,  the  martyrs  and  their  persecutors,  are  all 
cases  in  point,  and  should  be  often  in  our  thoughts  to  teach  us  pa- 
tience, and  guard  us  against  despair,  in  seasons  of  calamity,  pain, 
or  disgrace, 


68  A    COMMENTARY    ON    THE    PSALMS. 

6.  Upon  the  wicked  he  shall  rain  snares,  or,  burning-  coals,  fire  and  brim- 
stone, and  an  horrible  tempest :  this  shall  be  the  portion  of  their  cup. 

St.  .Tilde,  ver.  7,  tells  us,  that  the  cities  of  Sodom,  Gomorrah,  &c. 
for  their  abominable  sins,  "  nQoxeivTai  deiyua:  are  set  forth  for  an  ex- 
ample, or  specimen,  suffering  the  vengeance  of  eternal  fire."  And 
here  we  see  the  images  are  plainly  taken  from  the  dreadful  judg- 
ment inflicted  on  those  cities,  and  transferred  to  the  vengeance  of  the 
last  day.  Then  the  sons  of  faithful  Abraham  shall  behold  a  pros- 
pect, like  that  which  once  presented  itself  to  the  eyes  of  their  father  ; 
when,  rising  early  in  the  morning,  and  looking  towards  Sodom  and 
Gomorrah,  and  toward  all  the  land  of  the  plain,  he  "  beheld,  and  lo, 
the  smoke  of  the  country  went  up  as  the  smoke  of  a  furnace  !" 
Gen.  xix.  28.  Such  must  be  "  the  portion  of  their  cup,"  who  have 
dashed  from  them  the  cup  of  salvation.  He,  therefore,  who  would 
enjoy  the  prosperity  of  the  wicked  here,  must  take  with  it  their  tor- 
ment hereafter  ;  as  he  who  is  ambitious  of  wearing  the  crown  of 
righteousness  in  heaven,  must  be  content  to  endure  tribulation  upon 
earth. 

7.  For  the  righteous  Lord  loveth  righteousness;  his  countenance  doth  be- 
hold the  upright. 

He  who  is  in  himself  essential  righteousness,  cannot  but  love  his 
own  resemblance,  wrought  in  the  faithful  by  his  good  Spirit ;  with 
a  countenance  full  of  paternal  affection,  he  beholds  and  speaks 
peace  and  comfort  to  them,  in  the  midst  of  their  sorrows  ;  until,  ad- 
mitted through  mercy,  to  the  glory  from  which  justice  excludes  the 
wicked,  and  beholding  that  countenance  which  has  always  beheld 
them,  they  shall  enter  upon  a  life  of  boundless  and  everlasting  fe- 
licity. 


SECOND  DAY.— EVENING  PRAYER. 

PSALM  XII. 

ARGUMENT.— The  Church,  through  David,  1,  2.  laments  the  decrease  of  God's 
faithful  servants,  and  the  universal  corruption  among  men,  but  3 — 5.  rests  upon  the 
divine  promises,  the  truth  and  certainty  of  which,  6,  7.  she  celebrates,  and  comforts 
herself  therewith,  while  in  a  world  where  oftentimes,  8.  the  wicked  walk  uncon- 
trolled. 

1.  Help,  Heb.  Save,  Lord,  for  the  godly  man  ceaseth  ;  for  the  faithful  fail 
from  among  the  children  of  men. 

Our  Lord  foretels,  that  in  the  latter  days,  "  because  iniquity  shall 
abound,  the  love  of  many  shall  wax  cold  ;"  and  seems  to  question 
whether,  "  when  the  Son  of  man  cometh,  he  shall  find  faith  upon 
the  earth."  The  universal  depravity  of  Jew  and  Gentile  caused 
the  church,  of  old,  to  pray  earnestly  for  the  first  advent  of  Christ  ; 
and  a  like  depravity  among  those  who  call  themselves  Christians, 
may  induce  her  to  pray  no  less  earnestly  for  his  appearance  the 


A    COMMENTARY    ON    THE    PSALMS.  69 

second  time  unto  salvation.  It  is  frequently  a  benefit  to  be  destitute 
of  help  from  man,  both  as  it  puts  us  upon  seeking  it  from  God,  and 
inclines,  mm  to  grant  it,  when  we  do  seek. 

2.  They  speak  vanity,  or,  a  lie,  every  one  with  his  neighbour :  with  flatter- 
ing lips,  and  with  a  double  heart  do  they  speak. 

When  men  cease  to  be  faithful  to  their  God,  he  who  expects  to 
find  them  so  to  each  other,  will  be  much  disappointed.  The  primi- 
tive sincerity  will  accompany  the  primitive  piety  in  her  flight  from 
the  earth  ;  and  then  interest  will  succeed  conscience  in  the  regula- 
tion of  human  conduct,  till  one  man  cannot  trust  another  farther 
than  he  holds  him  by  that  tic.  Hence,  by  the  way,  it  is,  that 
although  many  are  infidels  themselves,  yet  few  choose  to  have  their 
families  and  dependants  such  ;  as  judging,  and  rightly  judging,  that 
true  Christians  are  the  only  persons  to  be  depended  on.  for  the  exact 
discharge  of  social  duties. 

3.  The  Lord  shall  cut  off  all  flattering  lips,  and  the  tongue  that  speaketh 
proud  things :  4.  Who  have  said,  With  our  tongue  will  we  prevail,  our  lips 
are  our  own  :  icho  is  lord  over  us  ? 

They  who  take  pleasure  in  deceiving  others,  will  at  the  last  find 
themselves  most  of  all  deceived,  when  the  Sun  of  truth,  by  the 
brightness  of  his  rising,  shall  at  once  detect  and  consume  hypocrisy. 
And  as  to  men  of  another  stamp,  who  speak  great  swelling  words 
of  vanity  ;  who  vaunt  themselves  in  the  arm  of  flesh,  thinking  to 
prevail  by  human  wit,  or  human  power  ;  equally  deplorable  will  be 
their  case,  when  the  Lord  God  "omnipotent"  reigneth. 

5.  For  the  oppression  of  the  poor,  for  the  sighing  of  the  needy,  now  will  I 
arise,  saith  the  Lord  ;  I  will  set  him  in  safety  from  him  that  puffeth  at  him. 

For  the  consolation  of  the  afflicted  and  poor  in  spirit,  Jehovah  is 
here  introduced  promising,  out  of  compassion  to  their  sufferings,  to 
"  arise,  and  set  them  in  safety,"  or  place  them  in  a  state  of  salva- 
tion. Such  all  along  has  been  his  promise  to  the  church,  who,  by 
looking  back  to  the  deliverances  wrought  of  old  for  the  servants  of 
God,  and,  above  all,  to  that  wrought  for  the  Son  of  God,  is  now  en- 
couraged to  look  forward,  and  expect  her  final  redemption  from  the 
scorn  and  insolence  of  infidelity. 

6.  The  words  of  the  Lord  are  pure  words  ;  as  silver  tried  in  a  furnace,  or, 
crucible  of  earth,  purified  seven  times. 

The  church  rejoices  in  the  promises  of  God  her  Saviour,  because 
they  are  such  as  she  can  confide  in.  His  words  are  not,  like  those 
of  deceitful  boasting  man,  but  true  and  righteous  altogether.  Often 
have  they  been  put  to  the  test,  in  the  trials  of  the  faithful,  like  sil- 
ver committed  to  the  furnace,  in  an  earthen  crucible  ;  but,  like  sil- 
ver in  its  most  refined  and  exalted  purity,  found  to  contain  no 
dross  of  imperfection,  no  alloy  of  fallibility  in  them.  The  words  of 
Jehovah  are  holy  in  his  precepts,  just  in  his  laws,  gracious  in  his 
promises,  significant  in  his  institutions,  true  in  his  narrations,  and 


70  A    COMMENTARY    ON    THE    PSALMS. 

infallible  in  his  predictions.     What  are  the  thousands  of  gold  and 
silver,  compared  to  the  treasures  of  the  sacred  page  ! 

7.  Thou  shall  keep  them,  O  Lord,  thou  shalt  preserve  them  from  this  gen- 
eration for  ever. 

As  if  it  had  been  said,  Yes,  blessed  Lord,  what  thou  hast  pro- 
mised shall  surely  be  performed,  since  there  is  with  thee  no  variable- 
ness, nor  shadow  of  turning :  thou  wilt  keep  thy  poor  and  lowly 
servants,  as  thou  hast  promised,  from  being  circumvented  by  treach- 
ery, or  crushed  by  power  ;  thou  wilt  preserve  them  undefiled  amidst 
an  evil  and  adulterous  generation  ;  thou  wilt  be  with  thy  church  to 
the  end  of  the  world,  and  then  admit  her  to  be  with  thee  for  ever. 

8.  The  wicked  walk  on  every  side,  when  the  vilest  men  are  exalted. 

While  the  faithful  repose,  as  they  ought  to  do,  an  unlimited  con- 
fidence in  God's  promises,  they  have,  in  the  meantime,  but  too  much 
reason  to  mourn  the  prevalence  of  wickedness,  stalking,  like  its 
author,  to  and  fro,  and  up  and  down  in  the  earth,  uncontrolled  by 
those  who  bear  the  sword,  but  who  either  blunt  its  edge,  or  turn  it 
the  wrong  way.  Such  is  often  the  state  of  things  here  below ;  and 
a  reflection,  made  upon  the  subject  by  our  Lord,  when  his  enemies 
drew  near  to  apprehend  him,  may  satisfy  us  how  it  comes  to  be  so : 
"  It  is  your  hour,  and  the  power  of  darkness/'  But  that  hour  will 
quickly  pass  with  us,  as  it  did  with  him,  and  the  power  of  darkness 
will  be  overthrown  ;  the  Lord  will  be  our  everlasting  light,  and  the 
days  of  our  mourning  shall  be  ended. 


PSALM   XIII. 

ARGUMENT. — This  Psalm  contains,  1,  2.  a  complaint  of  desertion;  3,  4.  a  prayer 
for  the  divine  assistance  ;  5,  6.  an  act  of  faith  and  thanksgiving. 

1.  How  loner  wilt  thou  forget  me,  O  Lord  ?  for  ever?  How  lo?ig  wilt  thou 
hide  thy  face  from  me  ? 

While  God  permits  his  servants  to  continue  under  afflction,  he  is 
said,  after  the  manner  of  men,  to  have  "forgotten  and  hid  his  face 
from  them."  For  the  use,  therefore,  of  persons  in  such  circumstances, 
is  this  Psalm  intended  ;  and,  consequently,  it  suits  the  different  cases 
of  the  church  universal,  languishing  for  the  advent  of  our  Lord  to 
deliver  her  from  this  evil  world ;  of  any  particular  church,  in  time 
of  persecution  ;  and  of  each  individual,  when  harassed  by  tempta- 
tions, or  broken  by  sickness,  pain  and  sorrow.  He  who  bore  our 
sins,  and  carried  our  sorrows,  may  likewise  be  presumed  to  have 
made  it  a  part  of  his  devotions  in  the  day  of  trouble. 

2.  How  long  shall  I  take  counsel  in  my  soul,  having  sorrow  in  my  heart 
daily  ?    How  long  shall  mine  enemy  be  exalted  over  me  ? 

To  excite  compassion,  and  prevail  for  help  from  above,  the  peti- 
tioner mentions  three  aggravating  circumstances  of  his  misery :  the 


A    COMMENTARY    ON    THE    PSALMS.  71 

perplexity  of  his  soul,  not  knowing  which  way  to  turn,  or  what 
course  to  take;  his  heart-felt  sorrow,  uttering  itself  in  sighs  and 
groanings  ;  and  the  mortifying  reflection,  that  his  enemies  were  ex- 
ulting in  their  conquest  over  him.  A1J  this  will  happen,  and  be  par- 
ticularly painful,  to  him  who  has  yielded  to  temptation,  and  com- 
mitted sin. 

3.  Consider  and  hear  me,  O  Lord  my  God  ;  lighten  mine  eyes,  lest  I  sleep 
the  sleep  of  death. 

On  the  preceding  considerations  is  founded  a  prayer  to  Jehovah, 
that  he  would  no  longer  hide  his  face,  but  "  consider,"  or,  more  lite- 
rally, "  have  respect  to,  favourably  behold"  his  servant ;  that  he  would 
"hear,  attend  to,  be  mindful  of"  his  supplication  in  distress.  The 
deliverance  requested  is  expressed  figuratively,  "  Lighten  mine  eyes, 
lest  I  sleep  the  sleep  of  death."  In  time  of  sickness  and  grief,  the 
"eyes"  are  dull  and  heavy;  and  they  grow  more  and  more  so  as 
death  approaches,  which  closes  them  in  darkness.  On  the  other 
hand,  health  and  joy  render  the  organs  of  vision  bright  and  spark- 
ling, seeming,  as  it  were,  to  impart  "  light"  to  them  from  within.  The 
words,  therefore,  may  be  fitly  applied  to  a  recovery  of  the  body 
natural,  and  thence  of  the  body  politic,  from  their  respective  mala- 
dies. Nor  do  they  less  significantly  describe  the  restoration  of  the 
soul  to  a  state  of  spiritual  health  and  holy  joy,  which  will  manifest 
themselves  in  like  manner,  by  "the  eyes  of  the  understanding  being 
enlightened ;"  and  in  this  case,  the  soul  is  saved  from  the  sleep  of 
sin,  as  the  body  is,  in  the  other,  from  the  sleep  of  death. 

4.  Lest  mine  enemies  say,  I  have  prevailed  against  him ;  and  those  that 
trouble  me  rejoice  when  I  am  moved. 

This  argument  we  often  find  urged  in  prayer  to  God,  that  he 
should  be  pleased  to  work  salvation  for  his  people,  lest  his  and  their 
enemies  should  seem  to  triumph  over  him  as  well  as  them  ;  which 
would  indeed  have  been  the  case,  had  Satan  either  seduced  the  true 
David  to  sin,  or  confined  him  in  the  grave.  And  certainly  it  should 
be  a  powerful  motive  to  restrain  us  from  transgression,  when  we  con- 
sider, that  as  the  conversion  of  a  sinner  brings  glory  to  God,  and 
causes  joy  among  the  angels  of  heaven  ;  so  the  fall  of  a  believer  dis- 
graces the  Gospel  of  Jesus,  opens  the  mouths  of  the  adversaries,  and 
would  produce  joy,  if  such  a  thing  could  be,  in  hell  itself. 

5.  But  I  have  trusted,  or,  I  trust,  in  thy  mercy ;  my  heart  shall  rejoice,  or, 
rejoices,  in  thy  salvation.  6.  I  will  sing  unto  the  Lord,  because  he  hath  dealt, 
or,  deals,  bountifully  with  me. 

The  heart  which  "  trusteth  in  God's  mercy,"  shall  alone  "  rejoice 
in  his  salvation,"  •  and  celebrate  by  the  tongue,  in  songs  of  praise,  the 
loving  kindness  of  the  Lord.  It  is  observable,  that  this  and  many 
other  Psalms,  with  a  mournful  beginning,  have  a  triumphant  end- 
ing ;  to  show  us  the  prevailing  power  of  devotion,  and  to  convince 
us  of  the  certain  return  of  prayer,  sooner  or  later,  bringing  with  it 
the  comforts  of  heaven,  to  revive  and  enrich  our  weary  and  barren 


72  A    COMMENTARY    ON    THE    PSALMS. 

spirits  in  the  gloomy  seasons  of  sorrow  and  temptation,  like  the  dew* 
descending  by  night  upon  the  withered  summit  of  an  eastern  moun- 
tain. 


PSALM  XIV. 


ARGUMENT. — This  Psalm  is  in  a  manner  the  same  with  the  53d.  It  sets  forth,  1 — 3. 
the  corruption  of  the  world ;  4 — 6.  its  enmity  against  the  people  of  God  ;  7.  the 
prophet  longs  and  prays  for  salvation. 

1.  The  fool  hath  said  in  his  heart,  There  is  no  God:  they  are  corrupt,  they 
have  done  abominable  works,  there  is  none  that  doeth  good. 

It  does  not  appear  upon  what  occasion  David  composed  this  Psalm. 
The  revolt  of  Israel  in  Absalom's  rebellion,  is  by  most  writers  pitched 
upon  as  the  subject  of  it.  But,  be  this  as  it  may,  the  expressions 
are  general,  and  evidently  designed  to  extend  beyond  a  private  in- 
terpretation. And  accordingly,  the  apostle  (Rom.  iii.  10,  (fee.)  pro- 
duces some  passages  from  it,  to  evince  the  apostacy  of  both  Jews  and 
Gentiles  from  their  King  and  their  God,  and  to  prove  them  to  be  all 
under  sin.  In  this  light  therefore,  we  are  to  consider  it,  as  charac- 
terizing the  principles  and  practices  of  those  who  oppose  the  Gospel 
of  Christ  in  all  ages.  "  The  fool  hath  said  in  his  heart,  There  is  no 
God."  Infidelity  is  the  beginning  of  sin,  folly  the  foundation  of  in- 
fidelity, and  the  heart  the  seat  of  both.  "  Their  foolish  heart  (says 
St.  Paul  of  the  heathen,  Rom.  i.  21.)  was  darkened."  The  sad 
consequence  of  defection  in  principle,  is  corruption  in  practice.  "  They 
are  corrupt,  they  have  done  abominable  works,  there  is  none  that 
doeth  good."  On  these  words  the  reader  may  see  a  full  comment, 
Rom.  i.  28—32. 

2.  The  Lord  looked  down  from  heaven  upon  the  children  of  men,  to  see  if 
there  was  any  that  did  understand,  and  seek  God.  3.  They  are  all  gone  aside, 
they  are  all  together  become  filthy,  or,  putrefied:  there  is  none  that  doeth  good, 
no,  not  one. 

Like  a  watchman  on  the  top  of  some  lofty  tower,  God  is  repre- 
sented as  surveying,  from  his  heavenly  throne,  the  sons  of  Adam, 
and  their  proceedings  upon  the  earth;  he  scrutinizes  them,  and  as 
it  were  searches  diligently,  to  find  among  them  a  man  of  true  wis- 
dom, one  whose  heart  was  turned  toward  the  Lord  his  God,  one  who 
was  enquiring  the  way  to  salvation  and  glory,  that  he  might  walk 
therein.  But  as  the  result  of  this  extensive  and  accurate  survey, 
God  informs  his  prophet,  and  commissions  him  to  inform  the  world, 
that  all  had  declined  from  the  paths  of  wisdom  and  righteousness ; 
that  the  mass  of  human  nature  was  become  putrid,  requiring  to  be 
cleansed,  and  the  vessels  made  up  of  it  to  be  formed  anew.  Such  is 
the  Scripture  account  of  man  not  having  received  grace,  or  having 
fallen  from  it ;  of  man  without  Christ,  or  in  arms  against  him.  See 
Rom.  iii.  11,  12. 


A    COMMENTARY    ON    THE    PSALMS.  73 

4 .*  Have  all  the  workers  of  iniquity  no  knowledge  ?  who  eat  up  my  people  as 
they  eat  bread,  and  call  not  upon  the  Lord. 

The  "  workers  of  iniquity,"  work  for  the  wages  of  death ;  they 
fight  against  God  and  their  own  souls  ;  they  barter  eternity  for  timey 
and  part  with  happiness  for  misery,  both  in  possession  and  reversion. 
Well  therefore  may  it  be  asked,  "  Have  they  no  knowledge  ?"  For 
common  sense,  after  all,  is  what  they  want.  They  who,  with  an 
appetite  keen  as  that  to  their  food,  prey  upon  the  poor,  and  devour 
the  people  of  God,  will  themselves  be  preyed  upon  and  devoured  by 
that  roaring  lion,  whose  agents  for  the  present  they  are ;  and  such 
as  now  "  call  not  on"  the  name  of  "  the  Lord"  Jesus  for  pardon  and 
salvation,  shall  hereafter  call  in  vain  upon  the  rocks  and  mountains, 
to  shelter  them  from  his  power  and  vengeance. 

5.  There  were  they  in  great  fear  ;  for  God  is  in  the  generation  of  the  righ- 
teous. 

In  the  parallel  place,  Psal.  liii.  5,  after  the  words,  "  There  were 
they  in  great  fear,"  are  added  these,  "  where  no  fear  was,"  which 
certainly  connect  better  with  what  follows,  "  for  God  is  in  the  gene- 
ration of  the  righteous."  David  is  supposed  to  be  speaking  primarily 
of  Israel's  defection  from  him  to  Absalom,  and  here  to  be  assigning  the 
motive  of  that  defection  in  many,  namely,  fear  of  the  rebel's  grow- 
ing power,  and  distrust  of  his  ability  to  protect  them  ;  which  fear, 
he  observes,  was  groundless,  because  his  cause  was  the  cause  of 
God,  who  would  not  fail  to  appear  in  its  support  and  vindication. 
The  subjects  of  Christ,  in  times  of  persecution,  are  often  tempted  to 
renounce  their  allegiance,  upon  the  same  principle  of  fear ;  although 
of  them  it  may  more  emphatically  be  said,  that  they  "  fear  where 
no  fear  is,  since  God  is  in  the  generation  of  the  righteous  ;  and  they 
who  are  engaged  on  the  side  of  Messiah,  will,  in  the  end,  most  as- 
suredly be  triumphant.  The  latter  clause  of  this  verse,  in  Psalm 
liii.  runs  thus  :  "  For  God  hath  scattered,  or,  shall  scatter,  the  bones 
of  him  that  encampeth  against  thee  ;  thou  hast,  or  shalt,  put  them 
to  shame,  because  God  hath  despised  them  :"  the  sense  of  which  is 
evidently  the  same  with — "  God  is  in  the  generation  of  the  righ- 
teous :"  he  will  defend  them  and  overthrow  their  enemies  :  therefore 
let  them  not  fear,  neither  let  their  hearts  be  troubled.  If  this  interpre- 
tation be  disapproved,  the  words,  "  There  were  they  in  great  fear," 
must  be  understood  of  the  enemy  ;  and  the  clause,  "  where  no  fear  was," 
must  be  rendered  interrogatively  thus,  "  and  was  there  not  cause  for 
them  to  fear  ?  since  God  is  in  the  generation  of  the  righteous,  or, 
will  scatter  the  bones  of  him  that  encampeth  against  thee,"  &c. 

6.  Ye  have  shamed  the  counsel  of  the  poor,  because  the  Lord  is  his  re- 
fuge. 

This  is  plainly  addressed  to  the  adversaries,  and  charges  them 

*  Between  the  preceding  verse  and  this  are  three  others  inserted  in  our  common 
translation,  which,  though  taken  by  St.  Paul  from  other  parts  of  Scripture,  yet  because 
(Rom.  iii.  13.)  they  followed  the  words  cited  from  this  Psalm,  were  probably  added 
thereunto  in  this  place  by  some  transcribers  of  the  copies  of  the  LXX.  For  in  other 
copies  of  the  LXX.  they  exist  not  any  more  than  in  the  Hebrew,  Chaldee,  or  Syriac. 

10 


74  A    COMMENTARY    ON    THE    PSALMS. 

with  reproaching  and  scoffing  at  that  confidence  in  the  Lord,  ex- 
pressed by  the  afflicted  righteous,  in  the  preceding  verse. 

7.  O  that  the  salvation  of  Israel  were  come  out  of  Zion  !  When  the  Lord 
bringeth  back  the  captivity  of  his  people,  Jacob  shall  rejoice,  and  Israel  shall 
be  glad. 

The  consideration  of  the  apostacy  and  corruption  of  mankind, 
described  in  this  Psalm,  makes  the  Prophet  express  a  longing  desire 
for  the  salvation  of  Israel,  which  was  to  go  forth  out  of  Zion,  and 
to  bring  back  the  people  of  God  from  that  most  dreadful  of  all  cap- 
tivities, the  captivity  under  sin  and  death  ;  a  salvation  at  which 
Jacob  would  indeed  rejoice,  and  Israel  be  glad.  And  how  doth  the 
whole  church,  at  this  time,  languish  for  the  consummation  of  her 
felicity,  looking,  even  until  her  eyes  fail,  for  that  glorious  day  of  final 
redemption,  when  every  believing  heart  shall  exult,  and  all  the  sons 
of  God  shout  aloud  for  joy  ! 


THIRD  DAY.— MORNING  PRAYER. 

PSALM  XV. 

ARGUMENT. — This  is  one  of  the  Psalms  appointed  to  be  used  on  Ascension-day.  The 
Prophet,  1.  inquires  concerning  the  person,  who  should  ascend  into  the  hill,  and  dwell 
in  the  temple  of  Jehovah  ;  2 — 5.  he  receives,  in  answer  to  his  question,  a  character 
of  such  person. 

1.  Lord,  who  shall  abide  in  thy  tabernacle  ?  Who  shall  dwell  in  thy  holy 
hill? 

The  prophet  alludes  to  the  hill  of  Sion  in  the  earthly  Jerusalem, 
to  the  tabernacle  of  God  which  was  thereon,  and  the  character  of 
the  priest,  who  should  officiate  in  that  tabernacle.  But  all  these 
were  figures  of  a  celestial  Jerusalem,  a  spiritual  Sion,  a  true  taber- 
nacle, and  an  eternal  priest.  To  the  great  originals  therefore  we 
must  transfer  our  ideas,  and  consider  the  inquiry  as  made  after  Him, 
who  should  fix  his  resting-place  on  the  heavenly  mount,  and  exer- 
cise his  unchangeable  priesthood  in  the  temple  not  made  with  hands. 
And  since  the  disciples  of  this  new  and  great  High  Priest  become 
righteous  in  him,  and  are  by  the  Spirit  conformed  to  his  image,  the 
character  which  essentially  and  inherently  belongs  only  to  him,  will 
derivatively  belong  to  them  also,  who  must  follow  his  steps  below,  if 
they  would  reign  with  him  above. 

2.  He  that  walketh  uprightly,  and  worketh  righteousness,  and  speaketh  the 
truth  in  his  heart. 

The  man,  therefore,  who  would  be  a  citizen  of  Zion,  and  there 
enter  into  the  rest  and  joy  of  his  Lord,  must  set  that  Lord  always 
before  him.  Renewed  through  grace,  endued  with  a  lively  faith, 
and  an  operative  charity,  he  must  consider  and  imitate  the  life  of 
that  blessed  Person  who  walked  amongst  men,  without  partaking 


A    COMMENTARY    ON    THE    PSALMS.  75 

of  their  corruptions  ;  who  conversed  unblameably  with  sinners  ;  who 
could  give  this  challenge  to  his  inveterate  enemies,  "  Which  of  you 
convinceth  me  of  sin  ?"  in  whom  the  grand  accuser,  when  he  came, 
"  found  nothing  ;"  who,  being  himself  "  the  Truth,"  thought  and 
spake  of  nothing  else ;  making  many  promises,  and  performing 
them  all. 

3.  He  that  backbiteth  not  with  his  tongue,  nor  doeth  evil  to  his  neighbour, 
nor  taketh  up  a  reproach  against  his  neighbour. 

Who,  knowing  the  sins,  follies,  and  infirmities  of  all  mankind, 
made  his  tongue  an  instrument,  not  of  disclosing  and  exasperating, 
but  of  covering  and  healing  these  sores  in  human  nature  ;  who,  es- 
teeming every  son  of  Adam  as  his  neighbour,  went  about  doing 
good  ;  and  then  laid  down  his  life,  and  resigned  his  breath  in  prayer 
for  his  murderers  ;  who,  instead  of  taking  up  a  reproach,  and  listen- 
ing to  the  calumniator,  cast  him  out,  and  silenced  him,  by  erasing 
the  hand-writing  that  was  against  us,  and  nailing  the  cancelled  in- 
dictment to  the  cross ; 

4.  In  whose  eyes  a  vile  person  is  contemned;  but  he  honour  eth  them  that  fear 
the  Lord :  he  that  sweareth  to  his  own  hurt,  and  changeth  not. 

Who  rejected  the  wicked,  however  rich  and  honourable ;  and 
chose  the  well- inclined,  however  poor  and  contemptible  in  the  world  ; 
who  having,  by  covenant  with  the  Father,  engaged  to  keep  the  law, 
and  to  taste  death  for  every  man,  went  willingly  and  steadily  through 
this  work,  and  surmounted  every  obstacle  which  could  be  thrown  in 
his  way,  until  he  declared,  concerning  the  task  appointed  him,  "  It  is 
finished." 

5.  He  that  putt  eth  not  out  his  money  to  usury,  nor  taketh  reward  against  tlie 
innocent. 

Who  was  so  far  from  desiring  to  amass  the  earthly  mammon, 
that  he  would  touch  none  of  it ;  and  received  the  true  riches,  only 
that  he  might  bestow  them  upon  others ;  who,  instead  of  taking  a 
reward  against  the  innocent,  died  for  the  guilty  ;  and  whose  sentence, 
when  he  shall  sit  on  the  throne  of  judgment,  will  be  equally  impar- 
tial and  immutable. 

6.  He  that  doeth  these  things,  shall  never  be  moved. 

In  the  above  comment,  it  was  thought  most  advisable  to  open  and 
display  the  full  extent  of  what  was  both  enjoined  and  forbidden,  by 
exemplifying  each  particular,  as  receiving  its  utmost  completion,  in 
the  character  and  conduct  of  our  blessed  Lord.  And  whoever  shall 
survey  and  copy  these  virtues  and  graces,  as  they  present  themselves 
in  his  life,  will,  it  is  humbly  apprehended,  take  the  best  and  shortest 
way  to  the  heavenly  Zion,  and  make  that  use  of  the  fifteenth  Psalm, 
which  the  Church  may  be  supposed  to  have  had  in  view,  when  she 
appointed  it  as  one  of  the  proper  Psalms  for  Ascension-day. 


76  A    COMMENTARY    ON    THE    PSALMS. 


PSALM  XVI.      . 

ARGUMENT. — Upon  whatever  occasion,  or  in  whatever  distress,  David  might  com- 
pose this  Psalm,  we  are  taught  by  St.  Peter  and  St.  Paul,  Acts,  ii.  24.  and  xiii.  35.  to 
consider  him  as  speaking  in  the  person  of  Christ  our  Lord,  of  whom  alone  the  latter 
part  of  the  Psalm  is  true.  The  contents  are,  1.  a  prayer  for  support ;  2,  3.  a  decla- 
ration of  love  to  the  saints ;  4.  a  protestation  against  idolaters  ;  5 — 8.  acts  of  love,  joy 
and  confidence  in  Jehovah  ;  and  9 — 11.  one  of  hope  in  an  approaching  resurrection 
and  glorification. 

1.  Preserve  me,  O  God;  for  in  thee  do  I  put  my  trust. 

These  words  are  evidently  spoken  by  one  in  great  distress,  who 
addresses  himself  to  heaven  for  support  under  his  sufferings,  pleading 
his  confidence  in  God,  still  unshaken  by  all  the  storms  that  had  set 
themselves  against  it.  This  might  be  the  case  of  David,  and  may 
be  that  of  any  believer.  But  since  the  Psalm  is  a  continued  speech 
without  change  of  person,  we  may  consider  the  whole  as  uttered  by 
Him  who  only  could  utter  the  concluding  verses,  and  who  in  this 
first  verse  makes  his  supplication  to  the  Father,  for  the  promised  and 
expected  deliverance. 

2.  O  my  soul,  thou  hast  said  unto  the  Lord,  Thou  art  my  Lord :  my  goodness 
extend eth  not  to  thee  ;  3.  But  to  the  saints  that  are  in  the  earth,  and  to  the 
excellent,  in  whom  is  all  my  delight. 

In  the  Chaldee  and  Syriac,  the  latter  clause  of  the  former  of  these 
two  verses  is  rendered — "  My  goodness  is  from  thee."  An  ingenious 
writer  thinks  the  Hebrew  will  bear  this  sense,  in  the  elliptical  way, 
thus — "My  goodness:  shall  I  mention  that?  By  no  means;  it  is 
all  to  be  ascribed  to  thee."  The  goodness  of  man  is  all  derived 
from  God,  and  should  be  extended  to  his  brethren.  That  of  Mes- 
siah owed  its  original  to  his  union  with  the  Divinity ;  and  promoted 
the  salvation  of  those  to  whom  it  was  communicated,  that  is  to  say, 
of  those  who  thereby  became  "  the  saints  and  excellent  ones  in  the 
earth."  For  their  sakes  obedience  was  performed,  and  the  propitia- 
tion made,  by  the  Son  of  God,  because  he  loved  them  with  an  ever- 
lasting love,  and  placed  "all  his  delight"  in  making  them  happy. 
He  rejoiced  in  "  the  habitable  parts  of  the  earth,  and  his  delights 
were  with  the  sons  of  men."  Prov.  viii.  31. 

4.  Their  sorrow  shall  be  multi-plied  that  hasten  after  another  god :  their 
drink-offerings  of  blood  will  I  not  offer,  nor  take  up  their  names  into  my  lips. 

Christ  denounceth  vengeance  against  those  who  should  make  to 
themselves  other  gods,  run  after  other  saviours,  or  suffer  any  creature 
to  rival  him  in  their  affections  ;  declaring  of  such,  that  their  offerings 
should  not  be  presented  by  him  to  the  Father,  nor  should  they  be 
partakers  of  the  benefits  of  his  intercession.  Even  the  bloody  sacri- 
fices of  the  law,  instituted  for  a  time  by  God  himself,  became  abomi- 
nation to  him  when  that  time  was  expired,  and  the  one  great  sacri- 
fice had  been  offered  upon  the  altar  of  the  cross. 

5.  The  Lord  is  the  portion  of  mine  inheritance,  and  of  my  cup;  thou  main- 


A    COMMENTARY    ON    THE    PSALMS-  77 

tainest  my  lot.     6.  The  lines  are  fallen  unto  me  in  pleasant  places  ;  yea,  1  have 
a  goodly  heritage. 

The  true  David,  anointed  to  his  everlasting  kingdom,  yet  first  a 
man  of  sorrows  and  a  stranger  upon  earth,  prefers  the  promised  in- 
heritance of  the  church,  that  spiritual  kingdom,  city,  and  temple  of 
Jehovah,  before  all  the  kingdoms  of  this  world,  and  the  glory  of 
them ;  he  is  sure  that  Jehovah  will  maintain  his  lot,  that  he  will 
both  give  and  preserve  to  him  this  his  patrimony ;  and  therefore  re- 
joices at  the  divine  beauty  and  excellency  of  the  heavenly  Canaan. 
And  hence  the  Christian  learns  wherein  his  duty  and  his  happiness 
consist ;  namely,  in  making  choice  of  God  for  "  the  portion  of  his  in- 
heritance and  of  his  cup,"  for  his  support  and  for  his  delight ;  in  pre- 
ferring the  spirit  to  the  flesh,  the  church  to  the  world,  and  eternity  to 
time. 

7.  /  will  bless  the  Lord,  who  hath  given  me  counsel ;  my  reins  also  instruct 
me  in  the  night  seasons. 

The  person  speaking  here  blesses  Jehovah  for  communicating  that 
divine  "  council,"  that  celestial  wisdom,  by  which  he  was  incited  and 
enabled  to  make  the  foregoing  choice  and  resolution.  In  the  latter 
part  of  the  verse  is  intimated  the  mode  of  these  gracious  and  spiritual 
communications,  which  in  the  dark  seasons  of  adversity  were  con- 
veyed to  the  inmost  thoughts  and  affections  of  the  mind,  thereby  to 
instruct,  to  comfort,  and  to  strengthen  the  sufferer,  until  his  passion 
should  be  accomplished,  and  the  morning  of  the  resurrection  should 
dawn,  in  which,  as  we  shall  see,  all  his  hope  and  confidence  were 
placed. 

8.  /  have  set  the  Lord  always  before  me  ;  because  he  is  at  my  right  hand, 
I  shall  not  be  moved. 

The  method  taken  by  Christ  as  man,  to  support  himself  in  time 
of  trouble,  and  persevere  unto  the  end,  was  to  maintain  a  constant 
actual  sense  of  the  presence  of  Jehovah,  whom  when  he  thus  saw 
standing  at  his  right  hand,  ready,  at.  the  appointed  hour,  to  succour 
and  deliver  him,  he  then  feared  not  the  powers  of  earth  and  hell 
combined  for  his  destruction.  Why  are  our  fears  great,  but  be- 
cause our  faith  is  little  ? 

9.  Therefore  my  heart  is  glad,  and  my  glory  rejoiceih  ;  my  flesh  also  shall 
rest  in  hope. 

Through  confidence  in  the  almighty  power  engaged  on  his  side, 
joy  filled  the  heart  of  Christ,  and  rendered  his  tongue  an  instrument 
of  giving  glory  to  Jehovah  in  the  midst  of  his  sufferings  ;  because 
when  they  were  ended,  as  they  must  soon  be,  his  flesh  was  only  to 
make  its  bed,  and  rest  awhile,  in  the  grave,  after  the  labours  of  the 
day,  in  sure  and  certain  hope  of  a  speedy  resurrection  and  glorifica- 
tion. This  same  consideration  is  to  the  afflicted,  the  sick,  and  the  dying 
Christian,  a  never-failing  source  of  comfort,  and  inexhaustible  foun- 
tain of  joy :  sin  and  infidelity  are  the  enemies,  who  would  fill  it  with 
earth. 


78  A    COMMENTARY    ON    THE    PSALMS. 

10.  For  thou  wilt  not  leave  my  soul  in  hell ;  neither  wilt  thou  suffer  thy 
Holy  One  to  see  corruption. 

It  was  a  part  of  the  covenant  of  grace,  and  promised  by  the 
mouth  of  God's  prophets,  that  after  the  death  of  Messiah,  his  ani- 
mal frame,  •£}£},  should  not  continue,  like  those  of  other  men,  in  the 
grave,  ^i^tU?  nor  should  corruption  be  permitted  to  seize  on  the  body, 
by  which  all  others  were  to  be  raised  to  incorruption  and  immortality. 
As  members  of  Christ,  this  same  promise  and  assurance  is  so  far 
ours,  that  although  our  mortal  part  must  see  corruption,  yet  it  shall 
not  l3e  finally  left  under  the  power  of  the  enemy,  but  shall  be  raised 
again,  and  reunited  to  its  old  companion  the  soul,  which  exists, 
meanwhile,  in  secret  and  undiscerned  regions,  there  waiting  for  the 
day  when  its  Redeemer  shall  triumph  over  corruption,  in  his  mysti- 
cal, as  he  hath  already  done  in  his  natural  body. 

11.  Thou  wilt  show  me  the  path  of  life :  in  thy  presence  is  fulness  of  joy  ; 
at  thy  right  hand  there  are  pleasures  for  evermore. 

The  return  of  Christ  from  the  grave  is  beautifully  described  by 
Jehovah  "  showing,"  or  discovering  to  him  a  "  path  of  life,"  leading 
through  the  valley  of  the  shadow  of  death,  and  from  that  valley  to 
the  summit  of  the  hill  of  Zion,  or  to  the  mount  of  God  in  heaven, 
on  which  he  now  sits  enthroned.  There  exalted  at  the  right  hand 
of  the  Father,  that  human  body,  which  expired  on  the  cross,  and 
slept  in  the  sepulchre,  lives  and  reigns,  filled  with  delight,  and  en- 
circled by  glory  incomprehensible  and  endless.  Through  this  thy 
beloved  Son  and  our  dear  Saviour,  "  thou  shalt  show  "  us  likewise, 
O  Lord,  "  the  path  of  life ;"  thou  shalt  justify  our  souls  by  thy  grace 
now,  and  raise  our  bodies  by  thy  power  at  the  last  day  ;  when 
earthly  sorrow  shall  terminate  in  heavenly  joy,  and  momentary  pain 
shall  be  rewarded  with  everlasting  felicity. 


PSALM  XVII. 

ARGUMENT. — The  Psalmist,  confiding  in  the  justice  of  his  cause,  1 — 4.  prayeth  for 
a  hearing  and  decision  of  it ;  5 — 9.  he  petitioneth  for  the  divine  guidance  and  protec- 
tion ;  10 — 12.  he  describeth  the  temper  and  behaviour  of  his  enemies  ;  13, 14.  beseech- 
eth  God  to  disappoint  them,  and  to  deliver  him  ;  he  endeth  with  an  act  of  faith. 

1.  Hear  the  right,  O  Lord,  or,  Hear,  O  righteous  Lord,  attend  unto  my  cryT 
give  ear  unto  my  prayer,  that  goeth  not  out  of  feigned  lips. 

The  righteousness  of  the  judge,  and  the  importunity  and  sincerity 
of  the  petitioner,  are  the  arguments  here  urged  for  a  speedy  and  fa- 
vourable determination.  Slander  and  calumny  were  the  portion  of 
David,  and  of  a  greater  than  David,  till  the  rigbteous  Lord  mani- 
fested himself  on  their  behalf.  And  shall  not  God,  in  like  manner, 
judge  and  avenge  the  cause  of  "  his  own  elect,  who  cry  day  and 
night  unto  him  ?"  "  I  tell  you,"  saith  Christ  himself,  "  that  he  will 
avenge  them  speedily."  Luke  xviii.  8.  "  Men  ought  always  to 
pray,  therefore,  and  not  to  faint." 


A    COMMENTARY    ON    THE    PSALMS.  79 

2.  Let  my  sentence  come  forth  from,  thy  presence  ;  let  thine  eyes  behold  the 
things  that  are  equal. 

A  court  of  equity  is  ever  sitting  in  heaven,  to  receive  appeals  from 
the  wrongful  decisions  of  men  here  below  ;  and  in  that  court  a  judge 
presides,  whose  impartial  hand  holds  the  scales  of  justice  even  ; 
whose  unerring  eye  marks  the  least  inclination  of  either  ;  and  from 
whose  sentence  injured  innocence  is  therefore  taught  to  expect  re- 
dress. 

3.  Thou  hast  proved  mine  heart ;  thou  hast  visited  me  in  the  night ;  thou 
hast  tried  me,  and  shall  find  nothing  :  /  am  purposed  that  my  mouth  shall  not 
transgress. 

The  sufferer's  heart  condemns  him  not,  and  he  "  has  confidence 
towards  God,"  to  whom  he  applies  as  the  proper  judge,  because  the 
only  witness,  of  his  integrity.  God  had  "  proved"  not  only  his  words 
and  actions,  but  his  u  heart,"  which  man  could  not  do :  God  had 
"  visited,"  observed,  and  explored  him  "  in  the  night,"  when  secrecy 
and  solitude  prompt  the  hypocrite  to  sin,  and  when  the  undisciplined 
imagination  wanders  abroad,  like  the  bird  of  darkness,  after  forbid- 
den objects  :  God  had  "  tried"  him,  as  silver  or  gold,  in  the  fiery  fur- 
nace of  adversity  :  and  if  there  be  any  dross  or  scum  in  the  metal, 
it  will  then  rise  to  the  top,  and  show  itself ;  yet  nothing  appeared, 
not  so  much  as  the  alloy  of  an  intemperate  word.  Absolutely  and 
universally  this  could  only  be  true  of  the  holy  Jesus;  however, 
through  his  grace,  it  may  be  true  of  some  of  his  disciples  in  particu- 
lar instances  of  crimes  falsely  laid  to  their  charge.  Let  us  pray  that 
it  may  be  true  of  us,  whenever  God  shall  please  to  prove  and  try  us. 

4.  Concerning  the  works  of  men,  by  the  word  of  thy  lips,  I  have  kept  me 
from  the  paths  of  the  destroyer. 

The  way  to  hold  fast  our  integrity  in  time  of  temptation  is  here 
pointed  out.  "  Concerning  the  works  of  men,"  that  is,  such  works 
as  fallen,  depraved  man  has  recourse  to  when  in  distress,  "  by  the 
word  of  thy  lips,"  by  treasuring  up  thy  word  in  my  heart,  as  the 
rule  of  my  actions,  and  the  guide  of  my  life,  "  I  have  watched," 
observed,  that  is,  in  order  to  avoid,  "  the  paths  of  the  destroyer." 
This  seems  to  be  the  literal  construction,  and  to  convey  the  full 
meaning  of  the  verse,  which  contains  exactly  the  same  sentiment 
with  that  in  Psalm  cxix.  11.  "  Thy  word  have  I  hid  in  mine  heart, 
that  I  might  not  sin  against  thee."  If  the  word  either  be  not  in  the 
heart  at  all,  or  if  it  be  not  there  in  such  a  manner  as  to  be  ready  at 
all  times  for  use  and  application,  the  man  is  in  danger,  at  every  turn, 
of  going  astray. 

5.  Hold  up  my  goings  in  thy  paths,  that  my  footsteps  slip  not. 
The  word  of  God  affords  us  direction,  but  the  grace  of  God  must 
enable  us  to  follow  its  direction,  and  that  grace  must  be  obtained  by 
prayer.  The  "paths  of  God"  are  opposed  to  the  "  paths  of  the  de- 
stroyer," the  way  of  righteousness  to  that  of  sin.  The  image  here 
is  taken  from  one  walking  in  a  slippery  path,  for  such  is  that  of  hu- 
man life,  by  reason  of  temptations ;  so  that  the  believer,  especially  if 


80  A    COMMENTARY    ON    THE    PSALMS. 

he  be  young",  feeble,  and  inexperienced,  has  great  need  of  a  divine 
supporter  in  every  step  he  takes. 

6.  Z  have  called  upon  thee,  for  thou  wilt  hear  me,  or.  because  thou  hast 
heard  me,  O  God  :  incline  thine  ear  unto  me,  and  hear  my  speech. 

The  sweet  experience  of  former  deliverances  giveth  a  comfortable 
assurance  of  protection  in  present  and  future  dangers  ;  and  this 
should  cause  us  to  fly  for  refuge  at  all  times,  by  strong  supplication 
and  prayer,  to  him  who  is  able  and  willing  to  save  us  from  death. 

7.  Show  thy  marvellous  loving-kindness,  O  thou  that  savest  by  thy  right 
hand  them  which  put  their  trust  in  thee,  from  those  that  rise  up  against  them. 

This  is  an  address  to  the  "  loving-kindness,"  or  mercy  of  God, 
which  the  Psalmist  entreats  him  to  display  and  magnify  in  his  fa- 
vour, since  it  was  the  promise,  the  delight,  and  the  glory  of  Jehovah, 
to  save  those  who  believed  and  trusted  in  him.  There  are  two 
ways  of  rendering  the  latter  clause  of  this  verse :  either,  "  Thou 
who  savest  by  thy  right  hand,"  (fee.  as  our  translation  has  it :  or, 
"  Thou  that  savest  them  which  put  their  trust  in  thee  from  those 
that  rise  up  at,  or,  against  thy  right  hand,"  meaning  the  opposers  of 
the  divine  counsels  and  dispensations  :  as  in  Zech.  iii.  1,  Satan  is 
said  to  "  stand  at  Joshua's  right  hand,"  to  obstruct  the  building  of 
the  temple. 

8.  Keep  me  as  the  apple  of  the  eye:  hide  me  under  the  shadow  of  thy  wings. 
9.  From  the  icicked  that  oppress  me,  from  my  deadly  enemies,  who  compass 
me  about. 

He  who  has  so  fenced  and  guarded  that  precious  and  tender  part, 
the  pupil  of  the  eye,  and  who  has  provided  for  the  security  of  a 
young  and  helpless  brood  under  the  wings  of  their  dam,  is  here  en- 
treated to  extend  the  same  providential  care  and  parental  love  to  the 
souls  of  his  elect,  equally  exposed  to  danger,  equally  beset  with  ene- 
mies. Of  his  readiness  so  to  do  he  elsewhere  assureth  us,  under  the 
same  exquisite  imagery,  Zech.  ii.  8  :  "He  that  toucheth  you, 
toucheth  the  apple  of  his  eye."  Matt,  xxiii.  37  :  "0  Jerusalem, 
Jerusalem,  how  often  would  I  have  gathered  thy  children  together, 
even  as  a  hen  gathereth  her  chickens  under  her  wings  !" 

10.  They  are  enclosed  in  their  own  fat ;  with  their  mouth  they  speak 
proudly. 

The  last  argument  made  use  of  by  the  Psalmist,  in  his  ad- 
dress to  God,  is  the  character  of  his  adversaries.  He  begins  with 
their  "pride,"  and  its  cause,  "  fulness  of  bread,"  or  high  living.  Dr. 
Hammond  prefers  the  rendering  which  follows  :  "  They  have  shut 
up  their  mouth  with  fat ;  they  speak  proudly."  Either  way  the 
meaning  plainly  is,  that  pride  is  the  child  of  plenty,  begotten  by 
self-indulgence,  which  hardens  the  hearts  of  men  against  the  fear 
of  God,  and  the  love  of  their  neighbours  ;  rendering  them  insensible 
to  the  judgments  of  the  former,  and  the  miseries  of  the  latter.  Let 
every  man  take  care,  that,  by  pampering  the  flesh;  he  do  not  raise 
up  an  enemy  of  this  stamp  against  himself. 


A    COMMENTARY    ON    THE    PSALMS.  81 

11.  They  have  now  compassed  us  in  our  steps:  they  have  set  their  eyes 
bowing  down  to  the  earth. 

"  They  have  compassed  us  in  our  steps ;"  that  is,  literally,  Saul 
and  his  followers  had  watched,  pursued,  and  at  last  hemmed  in  Da- 
vid and  his  men  :  "  They  have  set,  or  fixed  their  eyes"  upon  us,  ^n&i 
FlIDDb)  ':t0  kiy  us  prostrate  upon  the  earth,"  or  finally  to  make  an 
end  of  us.  Such  are  our  spiritual  enemies ;  such  is  their  intention, 
and  our  danger. 

12.  Like  as  a  lion  that  is  greedy  of  his  prey,  and  as  it  were  a  young  lion 
lurking  in  secret  places. 

The  similitude  of  a  lion,  either  roaring  abroad  in  quest  of  his  prey, 
or  couching  in  secret,  ready  to  spring  upon  it  the  moment  it  comes 
within  his  reach,  is  often  employed  by  David,  to  describe  the  power 
and  malice  of  his  enemies.  Christians  cannot  forget,  that  they  like- 
wise have  an  adversary  of  the  same  nature  and  character ;  one  ever 
seeking  whom,  and  contriving  how,  he  may  devour.     • 

13.  Arise,  O  Lord,  disappoint  him,  cast  him  down :  deliver  my  soul  from 
the  wicked,  which  is  thy  sword :  14.  From  men  which  are  thy  hand,  O  Lord, 
from  men  of  the  world,  which  have  their  portion  in  this  life,  and  whose  belly 
thou  fittest  with  thy  hid  treasure :  they  are  full  of  children,  and  leave  the  rest 
of  their  substance  to  their  babes. 

The  Psalmist,  having  characterised  those  who  pursued  after  him 
to  take  away  his  life,  now  entreats  God  to  "  arise "  or  appear  in  his 
cause,  to  "  disappoint"  or  "prevent"  the  enemy  in  his  designs,  and 
to  "cast  him  down,"  to  overthrow  and  subdue  him.  The  next 
words  may  be  thus  rendered  :  "  Deliver  my  soul  from  the  wicked 
by  thy  sword,  from  men  by  thy  hand,  O  Lord,  from  the  men  of  the 
world;"  the  expressions,  "sword"  and  "hand  of  Jehovah,"  being 
frequently  used  to  denote  his  power  and  vengeance.  The  "lift^  EifiJa 
or  "  mortals  of  the  transitory  world,"  from  whom  David  prays  to  be 
delivered,  are  said  to  be  such  as  have  "  their  portion  in  this  life," 
such  as,  in  our  Saviour's  language,  "  have  their  reward"  here,  and 
me  not  to  expect  it  hereafter  ;  "  whose  bellies  thou  fillest  with  thy 
hid  treasure  ;"  whom  thou  permittest  to  enjoy  thy  temporal  blessings 
in  abundance,  to  "  receive  their  good  things "  upon  earth,  and  to 
"  fare  sumptuously  every  day  ;  as  if  it  were  to  convince  us,  in  what 
estimation  we  ought  to  hold  the  world,  when  Ave  see  the  largest 
shares  of  it  dealt  out  to  the  most  worthless  of  the  sons  of  Adam : 
"  They  are  full  of,  or  abound  in  children,  and  leave  the  residue  of 
their  substance  to  their  babes  ;"  after  living  in  plenty,  perhaps  to  a 
good  old  age,  they  leave  behind  them  a  numerous  and  flourishing 
posterity,  who  inherit  their  estates,  and  go  on,  as  their  fathers  did 
before  them,  without  piety  to  God,  or  charity  to  the  poor.  From 
these  men  and  their  ways  we  have  all  reason  to  say,  with  David, 
"  Good  Lord  deliver  us  !" 

15.  As  for  me,  I  id  ill  behold  thy  face  in  righteousness :  I  shall  be  satisfied, 
when  I  awake,  with  thy  likeness. 

Instead  of  setting  our  affections  on  things  below,  the  prophet  in- 


82  A    COMMENTARY    ON    THE    PSALMS. 

structs  us,  after  his  example,  to  place  all  our  happiness  in  the  vision, 
of  God,  and  in  that  righteousness  which  leads  to  it ;  since  the  hour 
is  coming,  when  we  shall  awake  and  arise,  after  the  divine  simili- 
tude ;  when  we  shall  he  like  God,  for  we  shall  see  him  as  he  is,  and 
by  seeing  him  shall  be  changed  into  the  same  image  :  and  then  shall 
every  desire  be  satisfied  with  the  fulness  of  joy,  with  the  exceeding 
abundance  of  unutterable  glory. 


THIRD  DAY.— EVENING  PRAYER. 


PSALM  XVIII. 


ARGUMENT. — This  Psalm,  as  we  are  informed  by  the  sacred  history,  2  Sam.  xxii.  1,  . 
was  composed  and  sung  by  David,  in  the  day  that  the  Lord  had  delivered  him  out 
of  the  hand  of  all  his  enemies,  and  out  of  the  hand  of  Saul.  It  contains,  ver.  1 — 3, 
an  address  of  thanks  to  Jehovah  ;  4 — 6.  a  relation  of  sufferings,  undergone,  and 
prayers  made  for  assistance  ;  7 — 15.  a  magnificent  description  of  the  divine  interpo- 
sition in  favour  of  the  sufferer,  and  16 — 19.  of  the  deliverance  wrought  for  him,  20 — 
24.  in  consideration  of  his  righteousness,  25 — 28.  according  to  the  tenour  of  God's 
equitable  proceedings  ;  29 — 36.  to  Jehovah  is  ascribed  the  glory  of  the  victory,  which, 
37 — 42.  is  represented  as  every  way  complete,  by  the  destruction  of  all  opponents, 
and  43 — 45.  the  submission  of  the  heathen  ;  for  these  events,  46 — 50.  God  is  blessed 
and  praised.  As  the  sublimity  of  the  figures  used  in  this  Psalm,  and  the  consent  of 
ancient  commentators,  even  Jewish  as  well  as  Christian,  but  above  all,  the  citations 
made  from  it  in  the  New  Testament,  do  evince,  that  the  kingdom  of  Messiah  is  here 
pointed  out,  under  that  of  David,  an  application  is  therefore  made  of  the  whole,  in 
the  ensuing  comment,  to  the  sufferings,  resurrection,  righteousness,  and  conquests  of 
Christ,  to  the  destruction  of  the  Jews,  and  conversion  of  the  Gentiles.  In  a  word,, 
the  Psalm,  it  is  apprehended,  should  now  be  considered  as  a  glorious  epinikion,  or 
triumphal  hymn,  to  be  sung  by  the  church,  risen  and  victorious  in  Christ  her  Head. 

1.  I  will  love  thee,  O  Lord,  my  strength. 

Let  us  suppose  king  Messiah,  like  his  illustrious  progenitor  of  oldr 
seated  in  peace  and  triumph  upon  the  throne  designed  and  prepared 
for  him.  From  thence  let  us  imagine  him  taking  a  retrospect  view 
of  the  sufferings  he  had  undergone,  the  battles  he  had  fought,  and 
the  victories  he  had  gained.  With  this  idea  duly  impressed  upon 
our  minds,  we  shall  be  able  in  some  measure,  to  conceive  the  force 
of  the  words,  "  TrafHfcto  with  all  the  yearnings  of  affection :  "  I  will 
love  thee,  O  Jehovah,  my  strength,  through  my  union  with  whom  I 
have  finished  my  work,  and  am  now  exalted  to  praise  thee,  in  the 
name  of  a  redeemed  world."  Whenever  we  sing  this  Psalm,  let  us 
think  we  are  singing  it  in  conjunction  with  our  Saviour,  newly  risen 
from  the  dead  ;  a  consideration  which  surely  will  incite  us  to  do  it. 
with  becoming  gratitude  and  devotion. 

2.  The  Lord  is  my  rock,  and  my  fortress,  and  my  deliverer;  my  God,  my 
strength,  in  whom  I  trust ;  my  buckler,  and  the  horn  of  my  salvation,  and  my 
high  tower. 

In  other  words,  explanatory  of  the  figures  here  made  use  of, 
Through  Jehovah  it  is,  that  I  have  stood  immoveable  amidst  a  sea 
of  temptations  and  afflictions ;  he  has  supported  me  under  my  trou- 


A    COMMENTARY    ON    THE    PSALMS.  83 

bles,  and  delivered  me  out  of  them ;  his  protection  lias  secured  me, 
his  power  has  broken  and  scattered  mine  enemies  ;  and  by  his  mercy 
and  truth  am  I  now  set  up  on  high  above  (hem  all. — How  lovely 
these  strains,  in  the  mouth  of  the  church  militant !  How  glorious 
will  they  be,  when  sung  by  the  church  triumphant!  It  is  observa- 
ble, that  the  words,  "  in  whom  I  trust,"  or,  as  the  original  has  it,  "  I 
will  trust  in  him,"  are  referred  to,  in  the  margin  of  our  English  Bible, 
as  quoted  from  this  verse  by  St.  Paul,  Heb.  ii.  13.  If  it  be  so,  the 
reader,  by  turning  to  the  place,  may  furnish  himself  with  a  demon- 
stration, that  in  the  eighteenth,  as  well  as  in  the  sixteenth  Psalm, 
David  speaks  in  the  person  of  Christ. 

3.  I  will,  or,  did,  call  upon  the  Lord,  who  is  worthy  to  be  praised  ;  so  shall  I 
oe,  or,  so  was  I,  saved  from  mine  enemies. 

As  the  Psalm  so  evidently  throughout  is  a  thanksgiving  for  past 
deliverances,  the  verbs  in  this  verse  seem  to  require  the  same  render- 
ing which  is  given  to  them  below,  at  verse  6.  Jehovah  is  to  be 
" called  upon "  both  in  adversity  and  in  prosperity;  in  the  former 
with  the  voice  of  prayer,  in  the  latter  with  that  of  praise.  "  Is  any 
afflicted?"  saith  St.  James,  v.  13.  "Let  him  pray.  Is  any  merry? 
let  him  sing  Psalms." 

4.  The  sorrows,  or,  cords,  of  death  compassed  me,  and  the  foods  of  ungodly 
men,  or,  Belial  made  me  afraid.  5.  The  sorrows,  or,  cords,  of  hell,  or,  the 
grave,  compassed  me  about ;  the  snares  of  death  prevented  me. 

St.  Peter,  in  his  sermon  on  the  day  of  Pentecost,  says,  when  speak- 
ing of  Christ — "  Whom  God  hath  raised  up,  having  loosed  the  pains 
of  death,  because  it  was  not  possible  that  he  should  be  holden  of  it," 
Acts  ii.  24.  "  Now  the  Hebrew  word  bin  "  (as  Dr.  Hammond  well 
observes  on  that  place)  "  signifies  two  things,  a  cord  or  band,  and  a 
pang,  especially  of  women  in  travail ;  hence  the  LXX.  meeting  with 
the  word,  Ps.  xviii.  where  it  certainly  signifies  ^"''«,  cords,  or  bands, 
have  yet  rendered  it  utiires,  pangs  ;  and  from  their  example  here,  St. 
Luke  hath  used  t«c  «&*««  #u*«tou,  the  pains  or  pangs  of  death; 
when  both  the  addition  of  the  word  Xvauc,  loosing,  and  xpaTf  to0«<, 
being  holden  fast,  do  show  the  sense  is  bands,  or  cords."  From 
the  passage  in  the  Acts,  with  this  learned  and  judicious  remark  upon 
it,  we  obtain  not  only  the  true  rendering  of  the  phrase  "fnft  ^SPI 
cords,  or  bands  of  death,"  but  also  something  more  than  an  intima- 
tion that,  in  the  verses  of  our  Psalm  now  before  us,  David  speaks  of 
Christ,  that  the  "cords  of  death,"  those  "bands"  due  to  our  sins, 
"compassed  him  about,"  and  the  "floods  of  Belial,"  the  powers  of 
darkness  and  ungodliness,  like  an  overwhelming  torrent  breaking 
forth  from  the  bottomless  pit,  "made  him  afraid,"  in  the  day  of  his 
agony,  when  the  apprehensions  of  the  bitter  cup  cast  his  soul  into 
unutterable  amazement,  and  he  beheld  himself  environed  by  those 
"snares"  which  had  captivated  and  detained  all  the  children  of 
Adam.  David,  surrounded  by  Saul  and  his  blood-thirsty  attendants, 
was  a  lively  emblem  of  the  suffering  Jesus,  and  therefore  the  same 
description  is  applicable  to  both  ;  as  the  words  of  the  second  Psalm, 


84  A    COMMENTARY    ON    THE    PSALMS. 

in  like  manner,  celebrate  the  inauguration  of  the  son  of  Jesse,  and 
that  of  the  Son  of  God. 

6.  In  my  distress  I  called  upon  the  Lord,  and  cried  unto  my  God:  he  heard 
my  voice  out  of  his  temple,  and  my  cry  came  before  him,  even  into  his  ears. 

David  was  in  distress ;  David  called  upon  Jehovah,  the  God  of 
Israel,  who  dwelt  between  the  cherubim  in  the  holy  place ;  and  by 
him  the  prayer  of  David  was  heard.  Much  greater  was  the  distress 
of  Christ,  who  likewise,  as  St.  Paul  speaks,  "  in  the  days  of  his  flesh 
offered  up  prayers  and  supplications,  with  strong  crying  and  tears, 
unto  him  that  was  able  to  save  him  from  death,  and  was  heard ;" 
Heb.  v.  7 ;  his  voice  ascended  to  the  eternal  temple,  his  powerful  cry 
pierced  the  ears  of  the  Father  everlasting,  and  brought  salvation 
from  heaven  at  the  time  appointed.  The  church  also  is  distressed 
upon  the  earth,  she  crieth,  her  cries  are  heard,  and  will  be  answered 
in  the  day  of  God. 

7.  Then  the  earth  shook  and  trembled  ;  the  foundations  also  of  the  hills  moved 
and  were  shaken,  because  he  was  wroth. 

At  this  verse  the  prophet  begins  to  describe  the  manifestation  of 
divine  power  in  favour  of  the  righteous  sufferer.  The  imagery  em- 
ployed is  borrowed  from  Mount  Sinai,  and  those  circumstances, 
which  attended  the  delivery  of  the  law  from  thence.  When  a  mon- 
arch is  angry,  and  prepares  for  war,  his  whole  kingdom  is  instantly 
in  commotion.  Universal  nature  is  here  represented  as  feeling  the 
effects  of  its  Sovereign's  displeasure,  and  all  the  visible  elements  are 
disordered.  The  earth  shakes  from  its  foundations,  and  all  its  rocks 
and  mountains  tremble  before  the  majesty  of  their  great  Creator, 
when  he  ariseth  in  judgment.  This  was  really  the  case  at  the  res- 
urrection of  our  Lord  from  the  dead  ;  when,  as  the  evangelist  informs 
us,  "  there  was  a  great  earthquake,"  and  the  grave  owned  its  inability 
any  longer  to  detain  the  blessed  body,  which  had  been  committed, 
for  a  season,  to  its  custody.  And  what  happened  at  the  resurrection 
of  Jesus,  should  remind  us  of  what  shall  happen,  when  the  earth 
shall  tremble,  and  the  dead  shall  be  raised,  at  the  last  day. 

8.  There  went  up  a  smoke  out  of  his  nostrils,  and  fire  out  of  his  mouth  de- 
voured :  coals  were  kindled  by  it :  or,  fire  out  of  his  mouth  devoured,  with  burn- 
ing coals  from  before  h  im. 

The  further  effects  of  God's  indignation  are  represented  by  those  of 
fire,  which  is  the  most  terrible  of  the  created  elements,  burning  and 
consuming  all  before  it,  scorching  the  ground,  and  causing  the  moun- 
tains to  smoke.  Under  this  appearance  God  descended  on  the  top  of 
Sinai :  thus  he  visited  the  cities  of  the  plain  ;  and  thus  he  is  to  come 
at  the  end  of  time.  Whenever  therefore  he  is  described  as  showing 
forth  his  power,  and  vengeance  for  the  salvation  of  his  chosen,  and 
the  discomfiture  of  his  enemies,  a  "devouring  fire"  is  the  emblem 
made  choice  of,  to  convey  proper  ideas  of  such  his  manifestations. 
And  from  hence  we  may  conceive  the  heat  of  his  wrath  against  the 
adversaries  of  man's  salvation,  when,  by  raising  his  Son  Jesus  from 
the  dead,  he  blasted  their  schemes,  and  withered  all  their  strength. 


A    COMMENTARY    ON    THE    PSALMS.  85 

9.  He  bowed  the  heavens  also,  and  came  down:  and  darkness  was  under 
his  feet.  10.  And  he  rode  upon  a  cherub,  and  did  fly  ;  yea  he  did  fly  on  the 
wings  of  the  wind.  11.  He  made  darkness  his  secret  place  ;  his  pavilion  round 
about  him  were  dark  waters  and  thick  clouds  of  the  skies. 

Storms  and  tempests  in  the  element  of  air  are  instruments  of  the 
divine  displeasure,  and  are  therefore  selected  as  figures  of  it.  When 
God  descends  from  above,  the  clouds  of  heaven  compose  an  awful 
and  gloomy  tabernacle,  in  the  midst  of  which  he  is  supposed  to  reside : 
the  reins  of  whirlwinds  are  in  his  hand,  and  he  directs  their  impetu- 
ous course  through  the  world ;  the  whole  artillery  of  the  aerial  re- 
gions is  at  his  command,  to  be  by  him  employed  against  his  enemies, 
in  the  day  of  battle  and  war. 

12.  At  the  brightness  that  was  before  him,  his  thick  clouds  passed,  hail-stones 
and  coals  of  fire.  13.  The  Lord  also  thundered  in  the  heavens,  and  ihe  High- 
est gave  his  voice;  hajl-stones  and  coals  of  fire.  14.  Yea,  he  sent  out  his  ar- 
rows, and  scattered  them;  and  he  shot  oat  lightnings,  and  discomfited  them. 

The  discharge  of  the  celestial  artillery  upon  the  adverse  powers  is 
here  magnificently  described.  Terrible  it  was  to  them,  as  when 
lightnings  and  thunders,  hail-stones  and  balls  of  fire,  making  their 
way  through  the  dark  clouds  which  contain  them,  strike  terror  and 
dismay  into  the  hearts  of  men.  Such  is  the  "voice,"  and  such  are 
the  "arrows,"  of  the  Lord  Almighty,  wherewith  he  " discomfiteth " 
all  who  oppose  the  execution  of  his  counsels,  and  obstruct  the  salva- 
tion of  his  chosen.  Every  display  and  description  of  this  sort,  and 
indeed  every  thunder-storm  which  we  behold,  should  remind  us  of 
that  exhibition  of  power  and  vengeance,  which  is  hereafter  to  accom- 
pany the  general  resurrection. 

15.  Then  the  channels  of  waters  were  seen,  and  the  foundations  of  the 
world  were  discovered  at  thy  rebuke,  O  Lord,  at  the  blast  of  the  breath  of  thy 
nostrils. 

As  the  former  part  of  the  Psalmist's  description  was  taken  from 
the  appearance  on  Mount  Sinai,  so  this  latter  part  seems  evidently  to 
allude  to  what  passed  at  the  Red  Sea,  when  by  the  breath  of  God 
the  waters  were  divided,  the  depths  were  discovered,  and  Israel  was 
conducted  in  safety  through  them.  By  that  event  was  prefigured 
the  salvation  of  the  church  universal,  through  the  death  and  resur- 
rection of  Christ,  who  descended  into  the  lower  parts  of  the  earth, 
and  from  thence  reascended  to  light  and  life.  The  fourteenth  chap- 
ter of  Exodus,  which  relates  the  passage  of  Israel  through  the  Red 
Sea,  is  therefore  appointed  as  one  of  the  proper  lessons  on  Easter-day. 
And  thus  we  obtain  the  ideas  intended  to  be  conveyed  in  this  sublime 
but  difficult  verse,  together  with  their  application  to  the  grand  deliver- 
ance of  the  true  David,  in  the  day  of  God's  power.  Indeed,  it  is  not 
easy  to  accommodate  to  any  part  of  the  history  of  the  son  of  Jesse 
those  awful,  majestic,  and  stupendous  images,  which  are  made  use 
of  throughout  this  whole  description  of  the  divine  manifestation, 
from  verse  7.  But,  however  this  be,  most  certainly  every  part  of  so 
solemn  a  scene  of  terrors  forbids  us  to  doubt  but  that  a  "  greater  than 
David  is  here ;"  since  creation  scarce  affords  colours  brighter  and 


86  A    COMMENTARY    ON    THE    PSALMS. 

stronget   tnan  those  here  employed,  wherewith  to  paint  the  appear- 
ance of  Jehovah  at  the  day  of  final  redemption. 

16.  He  sent  from  above,  he  took  me,  he  drew  me  out  of  many,  or,  the  great 
waters.  17.  He  delivered  me  from  my  strong  enemy,  and  from  them  which 
hated  me :  for  they  were  too  strong  for  me. 

For  this  purpose  did  God  in  so  wonderful  a  manner  display  his 
power  and  glory,  that  he  might  deliver  the  sufferer  out  of  his  trou- 
bles. This  deliverance  is  first  expressed  metaphorically,  by  "draw- 
ing him  out  of  the  great  waters,"  and  then  plainly,  "  he  delivered 
me  from  my  strong  enemy,"  &c.  "  The  great  waters,"  in  ver.  16, 
are  the  same  with  "  the  floods  of  the  ungodly,"  in  ver.  4.  By  these 
was  Messiah,  like  David,  oppressed  and  overwhelmed  for  a  time  ; 
but,  like  David,  he  arose  at  length  superior  to  them  all.  The 
"  strong  enemy"  was  obliged  to  give  way  to  a  "  stronger  than  he, 
who  overcame  him,  and  took  from  him  his  armour  in  which  he 
trusted,  and  divided  the  spoil :"    Luke  xi.  22. 

18.  They  prevented  me  in  the  day  of  my  calamity  ;  but  the  Lord  was  my 
stay.  19.  He  brought  me  forth  also  into  a  large  place:  he  delivered  me,  be- 
cause he  delighted  in  me. 

The  divine  mercy  is  celebrated  again  and  again  through  this  sa- 
cred hymn,  in  a  variety  of  expressions.  Innumerable  foes  "  pre- 
vented," that  is,  surrounded,  enclosed  Christ  on  all  sides,  "  in  the 
day  of  his  calamity,"  w7hen  the  powers  of  earth  and  hell  set 
themselves  in  array  against  him ;  but  "  Jehovah  was  his  stay  ;" 
on  him  he  reposed  an  unshaken  confidence :  Jehovah  therefore 
supported  his  steps,  and  led  him  on  to  victory  and  triumph  ;  from 
the  narrow  confines  of  the  grave  he  translated  him  to  unbounded 
empire,  because  he  was  the  son  of  his  love,  in  whom  he  delighted. 

20.  The  Lord  rewarded  me  according  to  my  righteousness ;  according  to 
the  cleanness  of  my  hands  hath  he  recompensed  me.  21.  For  I  have  kept  the 
ways  of  the  Lord,  and  have  not  wickedly  departed  from  my  God.  22.  For 
all  his  judgments  were  before  me,  and.  I  did  not  put  away  his  statutes  from  me. 
23.  I  was  also  upright  before  him,  and  I  kept  myself  from,  mine  iniquity,  or, 
from  iniquities.  24.  Therefore  hath  the  Lord  recompensed  me  according  to 
my  righteousness,  according  to  the  cleanness  of  my  hands  in  his  eye-sight. 

Commentators  have  been  much  perplexed  to  account  for  these 
unlimited  claims  to  righteousness  made  by  David,  and  that,  long 
after  the  matter  of  Uriah,  and  towards  the  close  of  life.  Certain  in- 
deed it  is,  that  the  expressions,  considered  as  David's  must  be  con- 
fined either  to  his  steadfast  adherence  to  the  true  worship  in  opposi- 
tion to  idolatry,  or  to  his  innocency  with  regard  to  some  particular 
crimes  falsely  alleged  against  him  by  his  adversaries.  But  if  the 
Psalm  be  prophetical,  and  sung  by  the  victorious  monarch  in  the 
person  of  king  Messiah  ;  then  do  the  verses  now  before  us  no  less 
exactly  than  beautifully  delineate  that  all-perfect  righteousness 
wrought  by  the  Redeemer,  in  consequence  of  which,  he  obtained  de- 
liverance for  himself  and  his  people.  For  "his"  righteousness'  sake 
Jehovah  was  well  pleased,  and  rewarded  with  everlasting  felicity  the 
unspotted  purity  of  his  works  :  "he"  performed  an  unsinning  obedi- 


A    COMMENTARY    ON    THE    PSALMS.  87 

<3iice  to  every  part  of  the  law,  and  swerved  not  from  its  line  in  a  sin- 
gle instance  :  the  rule  was  ever  in  his  eye,  and  no  temptation  could 
induce  him  to  deviate  from  its  direction  ;  like  the  light,  he  passed 
through  all  things  undefiled,  and  his  garments  were  white  as  the 
lily ;  therefore  a  glorious  kingdom  was  given  unto  him,  forasmuch 
as  in  him  the  piercing  eye  of  heaven  could  discover  no  blemish  at  all. 

25.  With  the  merciful  thou  wilt  show  thyself  merciful ;  with  an  upright 
man  thou  wilt  show  thyself  upright :  26.  With  the  pure  thou  wilt  shoiv  thyself 
pure;  and  with  the  f/mcard  thou  wilt  show  thyself  froward :  Heb.  with  the 
■perverse  thou  wilt  wrestle,  or,  strive. 

The  reason  is  here  assigned  why  God  "  recompensed  Messiah  ac- 
cording to  the  cleanness  of  his  hands,"  namely,  because  he  is  just,  in 
rendering  to  every  one  according  to  his  works.  He  who  is  "  merci- 
ful" to  his  brethren  shall  obtain  the  divine  mercy  ;  he  who  is  "up- 
right" in  his  dealings  with  others,  will  have  justice  done  him  by  the 
great  Judge,  against  his  iniquitous  oppressors;  he  who  is  "pure" 
from  deceit  and  hypocrisy  in  the  service  of  his  God,  shall  experience 
in  himself  a  faithful  and  exact  performance  of  the  promises  which 
God  hath  made  to  such  ;  but  the  man  that  is  "  froward,"  perverse, 
and  rebellious,  must  expect  to  grapple  with  an  arm  which  will  either 
humble  or  destroy.  See  Lev  it.  xxvi.  3,  4,  &c.  23,  24,  &c. ;  1  Kings 
viii.  32  ;  Prov.  iii.  34. 

27.  For  thou  wilt  save  the  afflicted,  or,  lowly,  people :  but  wilt  bring  down 
high  looks. 

"  God  resisteth  the  proud,"  saith  an  apostle,  "  and  giveth  grace 
unto  the  humble  ;"  James  iv.  6.  And,  indeed,  what  is  the  covenant 
of  grace,  but  a  covenant  to  humble  pride,  and  to  exalt  humility  ; 
what  was  it,  but  the  humility  of  Christ,  that  subdued  the  pride  of 
Satan  ;  and  on  what  does  the  salvation  of  every  man  depend,  but 
on  the  issue  of  the  contest  between  these  two  principles  in  his  heart? 

28.  For  thou  wilt,  or,  dost,  light  my  candle,  or,  lamp :  the  Lord  my  God 
will,  or,  does  enlighten  my  darkness. 

An  instance  of  God's  favour  towards  the  lowly  and  afflicted  was 
the  salvation  vouchsafed  to  the  suffering  Jesus,  who,  like  David,  af- 
ter much  tribulation  and  persecution,  under  which  he  sunk  for  a 
time,  even  so  low  as  to  the  grave  itself,  was  exalted  to  glory  and 
honour.  This  change  of  condition  is  set  forth  by  that  of  "  a  lamp," 
from  a  state  of  extinction  to  one  of  illumination,  darkness  being  a 
well-known  emblem  of  sorrow  and  death,  as  light  is  the  established 
symbol  of  life  and  joy.  Remarkable  are  the  words  of  the  Chaldee 
paraphrast  upon  this  verse,  cited  by  Dr.  Hammond  : — "  Because  thou 
shalt  enlighten  the  lamp  of  Israel,  which  is  put  out  in  the  captivity, 
for  thou  art  the  author  of  the  light  of  Israel ;  the  Lord  my  God  shall 
lead  me  out  of  darkness  into  light,  and  shall  make  me  see  the  con- 
solation of  the  age  which  shall  come  to  the  just." 

29.  For  by  thee  I  have  mm  through,  or,  broken,  a  troop:  and  by  my  God 
have  I  leaped  over  a  wall. 

Through  the  power  of  his  divinity,  the  Captain  of  our  salvation 


8S  A    COMMENTARY   ON    THE    PSALMS. 

vanquished  the  host  of  darkness,  and  escaped  from  the  sepulchre, 
notwithstanding  all  their  precautions  to  confine  him  there.  Vain  is 
every  effort,  by  whomsoever  it  is  made,  against  the  counsels  of  Om- 
nipotence. And  let  us  reflect,  for  our  comfort,  that  they  who  could 
not  prevent  the  resurrection  of  Christ,  cannot  detain  the  soul  of  a 
Christian  in  sin,  or  his  body  in  the  grave. 

30.  As  for  God,  his  way  is  perfect :  the  word  of  the  Lord  is  tried  :  he  is  a 
buckler  to  all  those  that  trust  in  him. 

The  "way"  of  God  is  in  the  course  of  his  proceedings  with  men, 
and  its  "perfection"  consists  in  the  equity  of  those  proceedings;  the 
promises  made  in  "the  word  Jehovah"  to  his  servants,  are  "  tried"  in 
times  of  affliction  and  persecution,  as  gold  in  the  fire,  and  found  pure 
from  any  dross  of  deceit,  or  fallibility  :  he  is  ever  a  "  shield"  to  pro- 
tect "  those  who  trust  in  him,"  during  their  stay  here,  until  he  be- 
comes their  "  exceeding  great  reward"  hereafter.  All  this  he  has 
been  to  the  head  in  order  that  he  may  be  all  this  to  the  members  of 
the  church. 

31.  For  who  is  God,  save  the  Lord  ?     Or  who  is  a  rock,  save  our  God  ? 

"  Jehovah  "  alone  is  the  "  God,"  or  covenanted  Saviour  of  his  peo- 
ple :  he  is  the  only  "  rock,"  on  which  they  may  securely  build  their 
hope  of  heaven.  Vain  were  the  idols  of  the  ancient  world,  Baal  and 
Jupiter ;  as  vain  are  those  of  modern  times,  pleasure,  honour,  and 
profit.  They  cannot  bestow  content,  or  make  their  votaries  happy 
below ;  much  less  can  they  deliver  from  death,  or  open  the  everlast- 
ing doors  above. 

32.  It  is  God  that  girdeth  me  with  strength,  and  maketh  my  way  perfect. 

In  this  and  the  following  verses  are  enumerated  the  gifts  of  God 
to  the  spiritual  warrior,  whereby  he  is  armed  and  prepared  for  the 
battle,  after  the  example  of  his  victorious  leader.  God  invests  him 
with  "  strength,"  or  what  the  apostle  calls  "  the  spirit  of  might  in  the 
inner  man,"  as  the  loins  of  a  soldier  are  braced  by  the  military  girdle  ; 
whence  that  of  St.  Paul,  "  having  your  loins  girts  about  with  truth." 
He  removes  every  thing  that  may  impede  his  progress,  until  he  has 
accomplished  his  warfare,  and  finished  his  course  in  righteousness, 
which  seems  to  be  what  is  meant  by  "  making  his  way  perfect." 

33.  He  maketh  my  feet  like  hinds''  feet,  and  setteth  me  upon  my  high  places. 

He  endueth  the  affections,  which  are  the  feet  of  the  soul,  with 
vigour  and  agility,  to  run  the  way  of  his  commandments,  to  sur- 
mount every  obstacle,  and,  with  an  activity  like  that  of  the  swift 
hart,  or  the  bounding  roe,  to  conquer  the  steep  ascent  of  the  everlast- 
ing hills,  and  gain  the  summit  of  the  heavenly  mountain.  St.  Paul 
tells  us  how  the  feet  must  be  shod,  for  this  purpose,  namely,  "  with 
the  preparation  of  the  Gospel  of  peace." 

34.  He  teacheth  my  hands  to  war,  so  that  a  bow  of  steel  is  broken  by  mine 
arms. 

He  communicates  a  wisdom  and  a  power  which  nothing  can  with- 


A    COMMENTARY    ON    THE    PSALMS.  89 

stand,  instructing  and  enabling  the  combatant  to  overcome  in  the 
conflict,  to  seize  and  render  useless  the  weapons  of  the  adversary. 
St.  Paul  puts  into  the  Christian  warrior's  hand,  "  the  sword  of  the 
Spirit,  which  is  the  word  of  God." 

35.  Thou  hast  also  given  me  the  shield  of  thy  salvation :  and  thy  right  hand 
hath  holden  me  up,  and  thy  gentleness,  or,  thy  afflictions,  have  made  me 
great. 

The  salvation  of  God  is  a  defence  against  all  temptations,  to  such 
as  believe  in  it ;  whence  St.  Paul  styles  this  piece  of  armour,  the 
shield  of  faith,  "  wherewith,"  says  he,  "  ye  may  be  able  to  quench  all 
the  fiery  darts  of  the  devil."  The  "right  hand"  of  God  must  sup- 
port and  sustain  us  at  all  times  ;  and  the  wholesome  discipline  of  the 
Christian  camp,  the  chastisements  and  corrections  of  our  heavenly 
Father,  must  train  us  up  to  true  greatness,  and  prepare  us  for  the 
kingdom  of  heaven.  The  soldiers,  like  their  great  leader,  must  be 
"  made  perfect  through  sufferings." 

36.  Thou  hast  enlarged  my  steps  under  me,  that,  or,  and,  my  feet  did  not 
slip. 

In  other  words,  God  had  opened  a  free  course  for  him  to  victory 
and  triumph,  and  had  also  endued  him  with  strength  to  run  that 
course;  thus  removing  the  two  mischievous  effects  of  sin,  which 
not  only  precluded  the  way  to  heaven,  but  deprived  us  of  the  ability 
to  travel  in  it. 

37.  J  have  pursued  mine  enemies,  and  overtaken  them;  neither  did  I  turn 
again  till  they  were  consumed.  38.  I  have  wounded  them  that  they  were  not 
able  to  rise  :  they  are  fallen  under  my  feet. 

If  we  suppose  David  in  his  conquests  to  have  prefigured  victorious 
Messiah,  then  have  we,  in  these  and  the  subsequent  verses,  a  sub- 
lime description  of  that  vengeance  which  Jesus,  after  his  resurrection 
and  ascension,  inflicted  on  his  hardened  and  impenitent  enemies. 
His  wrath  "pursued"  and  "overtook"  them,  in  the  day  of  visitation  ; 
nor  did  it  return,  till,  like  a  devouring  fire,  it  had  "  consumed  "  the 
prey.  The  Jews  were  cast  down,  "  not  able  to  rise,"  or  lift  up  them- 
selves as  a  people,  being  crushed  under  the  feet  of  the  once-despised 
and  insulted  Nazarene.  Let  us  reflect  upon  the  impotence  of  our 
spiritual  adversaries,  when  Jesus  declares  war  against  them  ;  and 
let  us  beseech  him  to  conquer  them  in  us,  as  he  has  conquered  them 
for  us. 

39.  For  thou  hast  girded  me  with  strength  unto  the  battle  ;  thou  hast  sub- 
dued under  me  those  that  rose  up  against  me.  40.  Thou  hast  also  given  me 
the  necks  of  mine  enemies;  that  I  might  destroy  them  that  hate  me. 

With  the  almighty  power  of  the  Godhead  was  Jesus  invested,  by 
which  all  enemies  were  subdued  unto  him  ;  the  stiff  "necks"  of  his 
crucifiers  were  bowed  under  him,  and  utter  destruction  became  the 
portion  of  those  who  hated  him,  and  had  "  sent  after  him,  saying, 
We  will  not  have  this  man  to  reign  over  us."  So  gird  us  thy  sol- 
diers and  servants,  O  Lord  Jesus,  to  the  battle,  and  subdue  under  us, 


90  A    COMMENTARY    ON    THE    PSALMS. 

by  the  power  of  thy  grace,  those  that  rise  up  against  us,  whether 
they  be  our  own  corrupt  desires,  or  the  malicious  spirits  of  darkness ; 
so  give  us,  like  another  Joshua,  the  "necks"  of  these  our  enemies, 
that  we  may  destroy  them  that  hate,  and  would  destroy  us. 

41.  They  cried,  but  there  was  none  to  save  them  ;  even  unto  the  Lord,  but 
he  answered  them,  not. 

Never  was  there  a  more  just  and  lively  portrait  of  the  lamentable 
and  desperate  state  of  the  Jews,  when  their  calamities  came  upon 
them.  "  They  cried,  but — none  to  save  !"  They  had  rejected  him 
who  alone  could  save,  and  who  was  now  about  to  destroy  them. 
They  cried  to  Jehovah,  and  thought  themselves  still  his  favourite 
nation  ;  but  Jehovah  and  Jesus  were  one  ;  so  that  after  putting  the 
latter  from  them,  they  could  not  retain  the  former  on  their  side. 
"  He  answered  them  not  !"  It  was  too  late  to  knock  when  the  door 
was  shut  ;  too  late  to  cry  for  mercy  when  it  was  the  time  of  justice. 
Let  us  knock  while  yet  the  door  may  be  opened  ;  and  not  begin  to 
pray,  when  prayer  shall  be  no  longer  heard. 

42.  Then  did  I  beat  them,  small  as  tJie  dust  before  the  wind;  I  did  cast 
them  out  as  the  dirt  in  the  streets. 

The  nature  of  that  judgment  which  was  executed  upon  the  Jews 
cannot  be  more  accurately  delineated  than  by  the  two  images  here 
made  use  of.  They  were  broken  in  pieces  and  dispersed  over  the 
face  of  the  earth  by  the  breath  of  God's  displeasure,  like  "  dust  be- 
fore the  wind  ;  and  as  dirt  in  the  streets,  they  were  cast  out,"  to  be 
trodden  under  foot  by  all  nations.  O  that  every  nation  would  so 
consider,  as  to  avoid  their  crime  and  their  punishment ! 

43.  Thou  hast  delivered  me  from  the  strivings  of  the  people,  and  thou  hast 
made  me  the  head  of  the  heathen :  a  people  whom  /  have  not  known  shall 
serve  me. 

If  David  was  delivered  from  the  strivings  of  the  people  ;  if  the 
adjacent  heathen  nations  were  added  to  his  kingdom,  and  a  "  people 
whom  he  had  not  known,  served  him  ;"  how  much  more  was  this 
the  case  of  the  Son  of  David,  when  he  was  "  delivered,"  by  his 
resurrection,  from  the  power  of  all  his  enemies  ;  when  he  was  made 
"  head  of  the  heathen,"  of  whom,  after  their  conversion,  his  church 
was,  and,  to  this  day  is,  composed  ;  and  when,  instead  of  the  re- 
jected Jews,  a  people  to  whom  before  he  had  not  been  known,  be- 
came his  servants  ! 

44.  As  soon  as  they  hear  of  me.  they  shall  obey  me:  the  strangers  shall  sub- 
mtt  themselves  unto  me.  45.  The  strangers  shall  fade  away,  and  be  afraid 
out  of  the  close  places. 

"  As  soon  as  they  hear  of  me,  they  shall  obey  me ;"  hereby  is  in- 
timated the  readiness  with  which  the  Gentiles  should  flow  into  the 
church,  upon  the  preaching  of  the  gospel  to  them,  when  the  Jews, 
after  having  so  long  and  so  often  heard  it,  had  nailed  Christ  to  the 
cross,  and  driven  the  apostles  out  from  among  them.  "The  strangers 
shall  submit  themselves  unto  me ;"  the  nations  who  were  "  aliens 


A    COMMENTARY    ON    THE    PSALMS.  91 

from  the  commonwealth  of  Israel,  and  strangers  to  the  covenants  of 
promise,"  either  cordially  submitted  to  the  sceptre  of  Christ,  or  at 
least  dissembled  their  hostility,  and  yielded  a  feigned  submission, 
(for  so  the  word  ^JiD  sometimes  signifies  ;)  "  the  strangers  shall  fade 
away  ;"  that  is,  such  of  them  as  set  themselves  against  me,  shall 
find  their  strength  blasted  and  withered  as  a  leaf  in  autumn,  and 
shall  fall  at  the  sound  of  my  name  and  my  victories  ;  "  they  shall 
be  afraid  out  of  their  close  places  ;"  or  rather,  "  they  shall  come 
trembling  from  their  strong  holds,"  as  places  not  able  to  protect  them, 
and  therefore  they  will  sue  for  peace.  Such  seems  to  be  the  import 
of  these  two  verses,  which  therefore  denote  the  conquest  of  Messiah 
to  have  been  every  way  complete.  And  accordingly,  in  the  remain- 
ing part  of  the  Psalm,  the  church,  through  Christ  her  Head  blesseth 
Jehovah  for  the  same. 

46.  The  Lord  liveth;  and  blessed  be  my  rock;  and  let  the  God  of  my  sal- 
vation be  exalted.  47.  It  is  God  that  avengeth  me,  and  subdueth  the  people 
under  me.  4S.  He  delivereth  me  from  mine  enemies:  yea,  thou  liftest  me  up 
above  those  that  rise  up  against  me;  thou  hast  delivered  me  from  the  violent 
man. 

In  other  words,  "  And  now,  the  Lord  God  omnipotent  liveth  and 
reigneth,  for  ever  blessed  and  exalted,  as  the  God  of  salvation  :  by 
whom  I  am  avenged  of  those  who  persecuted  me,  and  am  advanced 
to  empire ;  my  enemies  are  fallen,  and  my  throne  is  established." 
Thus  we  learn  to  trust  in  Jehovah  without  fear,  when  our  enemies 
are  victorious,  and  to  glorify  him  without  reserve,  when  we  are  so. 

49.  Therefore  will  I  give  thanks  unto  thee,  O  Lord,  among  the  heathen^ 
and  sing  praises  unto  thy  name. 

Remarkable  is  the  manner  in  which  St.  Paul  cites  this  verse, 
Rom.  xv.  9.  The  context  runs  thus  :  "  Now  I  say,  that  Jesus 
Christ  was  a  minister  of  the  circumcision  for  the  truth  of  God,  to 
confirm  the  promises  made  unto  the  fathers  :  and  that  the  Gentiles 
might  glorify  God  for  his  mercy,  as  it  is  written,  For  this  cause  will  I 
confess  to  thee  among  the  Gentiles,  and  sing  unto  thy  name."  This 
verse  is  by  the  apostle  produced  as  a  proof,  that  the  Gentiles  were 
one  day  to  glorify  God,  for  the  mercy  vouchsafed  them  by  Jesus 
Christ.  But,  according  to  the  letter  of  the  passage,  King  David 
only  says  that  he  will  give  "  thanks  unto  God  among  the  heathen," 
on  account  of  his  own  deliverance,  and  exaltation  to  the  throne  of 
Israel ;  for  upon  that  occasion  we  know  that  he  composed  and  sung 
the  Psalm.  This  citation  brought  by  St.  Paul,  cannot  therefore  be 
to  the  purpose  for  which  it  is  brought,  unless  the  Psalm  have  a 
double  sense  ;  unless  God  be  glorified  in  it  for  the  victory  and  in- 
thronization  of  Christ,  as  well  as  for  those  of  David  ;  and  this  can- 
not be,  unless  the  same  words,  which  literally  celebrate  the  one,  do 
likewise  prophetically  celebrate  the  other  ;  unless  David  be  a  figure 
of  Christ,  and  speak  in  his  person,  and  in  that  of  his  body,  the 
church.  While  this  Psalm  is  used  as  a  Christian  hymn,  in  the 
Gentile  Christian  church,  David  still  continues,  as  he  foresaw  he 
should  do,  "  to  give  thanks  unto  Jehovah,  to  glorify  God  among  the 


92  A    COMMENTARY    ON    THE    PSALMS. 

Gentiles,"  for  the  mercies  of  redemption,  and  to  "  sing  praises  unto 
his  name."* 

50.  Great  deliverance  giveth  he  to  his  king:  and  showeth  mercy  to  Ms 
anointed,  to  David,  and  to  his  seed  for  evermore. 

"  Great  deliverance  giveth  he  to  his  king ;"  to  king  David,  in 
saving  him  from  Saul,  and  his  other  temporal  enemies,  and  seating 
him  on  the  earthly  throne  of  Israel ;  to  King  Messiah,  in  rescuing 
him  from  death  and  the  grave,  and  exalting  him  to  an  heavenly 
throne,  as  head  of  the  church  :  "  and  showeth  mercy  to  his  anointed ;" 
to  him  who  was  anointed  outwardly,  and  in  a  figure,  with  oil ;  and 
to  him  who  was  anointed  inwardly,  and  in  truth,  with  the  Holy 
Ghost  and  with  power :  "  to  David,  and  to  his  seed  for  evermore ;"  to 
the  literal  David,  and  to  his  royal  progeny,  of  whom,  according  to 
the  flesh,  Christ  came ;  and  to  Christ  himself,  the  spiritual  David, 
the  beloved  of  God,  with  all  those  who,  through  faith,  become  his 
children-,  the  sons  of  God,  and  heirs  of  eternal  life. 


FOURTH  DAY.— MORNING  PRAYER. 

PSALM  XIX. 

ARGUMENT. — In  the  former  part  of  this  beautiful  Psalm,  ver.  1 — 6.  the  heavens 
are  represented  as  the  instructors  of  mankind ;  the  subject,  the  universality,  and  the 
manner  of  their  instructions  are  pointed  out ;  the  glory,  beauty,  and  powerful  effects 
of  the  solar  light  are  described.  The  latter  part  of  the  Psalm,  7 — 14.  contains  an 
encomium  on  the  word  of  God,  in  which  its  properties  are  enumerated  ;  and  a  prayer 
of  the  Psalmist  for  pardoning  and  restraining  grace,  and  for  the  acceptance  of  these 
and  all  other  his  devotions  and  meditations.  From  a  citation  which  St.  Paul  hath 
made  of  the  4th  verse,  it  appears,  that  in  the  exposition,  we  are  to  raise  our  thoughts 
from  things  natural  to  things  spiritual ;  we  are  to  contemplate  the  publication  of  the 
gospel,  the  manifestation  of  the  Light  of  Life,  the  Sun  of  Righteousness,  and  the  effi- 
cacy of  evangelical  doctrine.  In  this  view  the  ancients  have  considered  the  Psalm, 
and  the  church  hath  therefore  appointed  it  to  be  read  on  Christmas-day. 

1.  The  heavens  declare  the  glory  of  God,  and  the  firmament  showeth  his 
handy  work. 

Under  the  name  of  "heaven,"  or  "the  heavens,"  is  comprehended 
that  fluid  mixture  of  light  and  air  which  is  everywhere  diffused  about 
us ;  and  to  the  influence  of  which  are  owing  all  the  beauty  and 
frmtfulness  of  the  earth,  all  vegetable  and  animal  life,  and  the  vari- 
ous kinds  of  motion  throughout  the  system  of  nature.  By  their 
manifold  and  beneficial  operations,  therefore,  as  well  as  by  their 
beauty  and  magnificence,  "  the  heavens  declare  the  glory  of  God  ;" 
they  point  Him  out  to  us,  who,  in  Scripture  language,  is  styled  "  the 
glory  of  God  ;"  by  whom  themselves  and  all  other  things  were  made, 
and  are  upholden ;  and  who  is  the  author  of  every  grace  and  bles- 

*  "  This  verse  is  applied  in  Rom.  xv.  9.  to  the  calling  of  the  Gentiles  unto  the  faith 
of  Christ,  and  praise  unto  God  therefore.  By  which  we  are  taught,  that  of  Christ 
and  his  kingdom,  this  Psalm  is  chiefly  intended." — Ainsworth. 


A    COMMENTARY    ON    THE    PSALMS.  93 

sing  to  the  sons  of  men  :  "  the  firmament,"  or  expansion  of  the  celes- 
tial elements,  wherever  it  extends,  "  showeth  his  handy  work,"  not 
only  as  the  Creator,  but  likewise  as  the  Redeemer  of  the  world.  And 
thus  do  the  heavens  afford  inexhaustible  matter  for  contemplation 
and  devotion,  to  the  philosopher  and  to  the  Christian. 

2.  Day  unto  day  uttereth  speech,  and  night  unto  night  showeth  knowledge. 

The  labours  of  these  our  instructors  know  no  intermission,  but 
they  continue  incessantly  to  lecture  us  in  the  science  of  divine  wis- 
dom. There  is  one  glory  of  the  sun,  which  shines  forth  by  day ; 
and  there  are  other  glories  of  the  moon  and  of  the  stars,  which  be- 
come visible  by  night.  And  because  day  and  night  interchangeably 
divide  the  world  between  them,  they  are  therefore  represented  as 
transmitting  in  succession,  each  to  other,  the  task  enjoined  them, 
like  the  two  parts  of  a  choir,  chanting  forth  alternately  the  praises 
of  God.  How  does  inanimate  nature  reproach  us  with  our  indo- 
lence and  indevotion  ! 

3.  There  is  no  speech  nor  language  where  their  voice  is  not  heard. 

Our  translators,  by  the  words  inserted  in  a  different  character, 
have  declared  the  sense  of  this  passage  to  be,  that  there  is  no  nation 
or  language,  whither  the  instruction  diffused  by  the  heavens  doth 
not  reach.  But  as  the  same  thought  is  so  fully  expressed  in  the  next 
verse,  "  Their  sound  is  gone  out,"  &c.  it  seems  most  advisable  to  ad- 
here to  the  original,  which  runs  literally  thus  :  "  No  speech,  no  words, 
their  voice  is  not  heard ;"  that  is,  although  the  heavens  are  thus  ap- 
pointed to  teach,  it  is  not  by  articulate  sounds  that  they  do  it ;  they 
are  not  endowed,  like  man,  with  the  faculty  of  speech  ;  but  they 
address  themselves  to  the  mind  of  the  intelligent  beholder  in  another 
way,  and  that,  when  understood,  a  no  less  forcible  way,  the  way  of 
picture  or  representation.  So  manifold  is  the  wisdom  of  God  ;  so 
various  are  the  ways  by  which  he  communicates  it  to  men. 

4.  Their  line  is  gone  out  through  all  the  earth,  and  their  words  to  the  end 
of  the  world. 

The  instruction  which  the  heavens  disperse  abroad  is  universal  as 
their  substance,  which  extends  itself  in  "  lines,"  or  rays,  "  over  all  the 
earth ;"  by  this  means  their  "  wTords,"  or  rather,  their  "  significant 
actions"*  and  operations,  are  everywhere  present,  even  "  to  the  ends 
of  the  wTorld  ;"  and  thereby  they  preach  to  all  nations  the  power  and 
wisdom,  the  mercy  and  loving  kindness  of  the  Lord.  The  apostles' 
commission  was  the  same  with  that  of  the  heavens ;  and  St.  Paul 
(Rom.  x.  18)  has  applied  the  natural  images  of  this  verse  to  the 
manifestation  of  the  light  of  life,  by  the  sermons  of  those  who  were 
sent  forth  for  that  purpose.  He  is  speaking  of  those  Jews  who  had 
not  obeyed  the  gospel.  "  But  I  say,"  argues  he,  "  have  they  not 
heard  ?  Yes,  verily,  their  sound  went  into  all  the  earth,  and  their 
words  unto  the  ends  of  the  world."     As  if  he  had  said,  they  must 

*  EST&U — The  verb  ^72  (whence  ^fZ  words)  is  used  for  expressing  the  meaning  by 
signs.     It  has  this  sense  Prov.  vi.  13.  *)J>J"0  J)^?3,  speaking  with  his  foot. 


94  A    COMMENTARY    ON    THE    PSALMS. 

have  heard,  since  the  apostles  were  commanded  not  to  turn  unto  the 
Gentiles,  till  they  had  published  their  glad  tidings  throughout  Judea  ; 
but  the  knowledge  of  him  is  now  become  universal,  and  all  flesh  has 
seen  the  glory  of  the  Lord  ;  the  light  divine,  like  that  in  the  heavens, 
has  visited  the  whole  world,  as  the  prophet  David  foretold  in  the 
nineteenth  Psalm.  The  apostle  cannot  be  supposed  to  have  made  l 
use  of  this  Scripture  in  a  sense  of  accommodation  only,  because  he 
cites  it  among  other  texts  which  he  produces  merely  as  prophecies. 
And  if  such  be  its  meaning,  if  the  heavens  thus  declare  the  glory  of 
God,  and  this  is  the  great  lesson  they  are  incessantly  teaching  ;  what 
other  language  do  they  speak  than  that  their  Lord  is  the  represent- 
ative of  ours,  the  bright  ruler  in  the  natural  world  of  the  more  glori- 
ous one  in  the  spiritual,  their  sun  of  the  "  Sun  of  Righteousness  V 
But  of  this  the  following  verses  will  lead  us  to  speak  more  particu- 
larly. 

5.  In  them  hath  he  set  a  tabernacle  for  the  sun,  which  is  as  a  bridegroom 
coming  out  of  his  chamber,  and  rejoiceth  as  a  strong  man  to  run  a  race. 

In  the  centre  of  the  heavens  there  is  a  tent  pitched  by  the  Creator 
for  the  residence  of  that  most  glorious  of  inanimate  substances,  the 
solar  light :  from  thence  it  issues  with  the  beauty  of  a  bridegroom, 
and  the  vigour  of  a  champion,  to  run  its  course,  and  perform  its 
operations.  A  tabernacle  in  like  manner  was  prepared  for  him,  who 
saith  of  himself,  "  I  am  the  light  of  the  world  ;"  John  viii.  12.  And 
as  the  light  of  the  sun  goes  out  in  the  morning  with  inconceivable 
activity,  new  and  youthful  in  itself,  and  communicating  life  and 
gaiety  to  all  things  around  it,  like  a  bridegroom,  in  the  marriage- 
garment,  from  his  chamber  to  his  nuptials ;  so,  at  his  incarnation, 
did  the  Light  Divine,  the  promised  Bridegroom,  visit  his  church,  be- 
ing clad  himself,  and  clothing  her,  with  that  robe  of  righteousness 
which  is  styled,  in  holy  Scripture,  the  marriage-garment ;  and  the 
joy  which  his  presence  administered,  was,  like  the  benefits  of  it,  uni- 
versal, xlnd  as  the  material  light  is  always  ready  to  run  its  hea- 
venly race,  daily  issuing  forth  with  renewed  vigour,  like  an  invinci- 
ble champion  still  fresh  to  labour ;  so  likewise  did  he  rejoice  to  run 
his  glorious  race  :  he  excelled  in  strength,  and  his  works  were  great 
and  marvellous  ;  he  triumphed  over  the  powers  of  darkness ;  he 
shed  abroad  on  all  sides  his  bright  beams  upon  his  church  ;  he  be- 
came her  deliverer,  her  protector  and  support ;  and  showed  himself 
able  in  every  respect  to  accomplish  for  her  the  mighty  task  he  had 
undertaken.  What  a  marvellous  instrument  of  the  Most  High  is 
the  sun  at  his  rising,  considered  in  this  view  ! 

6.  His  going  forth  is  from  the  end  of  heaven,  and  Jiis  circuit  unto  the  end& 
of  it ;  and  there  is  nothing  hid  from  the  heat  thereof 

The  light  diffused  on  every  side  from  its  fountain,  extendeth  to  ' 
the  extremities  of  heaven,  filling  the  whole  circle  of  creation,  pene- 
trating even  to  the  inmost  substances  of  grosser  bodies,  and  acting 
in  and  through  all  other  matter,  as  the  general  cause  of  life  and 
motion.     Thus  unbounded  and  efficacious,  was  the  influence  of  the 


A    COMMENTARY    ON    THE    PSALMS-  95 

Sun  of  Righteousness,  when  he  sent  out  word,  enlightening  and  en- 
livening all  things  by  the  glory  of  his  grace.  His  celestial  rays,  like 
those  of  the  sun,  look  their  circuit  round  the  earth  ;  they  went  forth 
out  of  Judea  into  all  parts  of  the  habitable  world,  and  tiiere  was  no 
corner  of  it  so  remote  as  to  be  without  the  reach  of  their  penetrating 
and  healing  power.  "  The  Lord  gave  the  word,  great  was  the 
company  of  those  that  published  it:"  Psalm  lxviii.  11.  It  was  the 
express  declaration  of  our  Saviour  himself,  "  This  gospel  of  the  king- 
dom shall  be  preached  in  all  the  world,  for  a  witness  unto  all  nations, 
and  then  shall  the  end  come:"  Matt.  xxiv.  14.  And  St.  Paul  af- 
firms, that  the  gospel  was  "  come  unto  all  the  world,  and  had  been 
preached  to  every  creature  under  heaven  :"  Col.  i.  6,  and  23.  The 
prophet,  therefore,  having  thus  foretold  the  mission  of  the  apostles, 
and  the  success  of  their  ministry,  proceeds  in  the  next  place,  to  de- 
scribe their  "  doctrine  ;"  so  that  what  follows  is  a  fine  encomium  upon 
the  gospel,  written  with  all  the  simplicity  peculiar  to  the  sacred  lan- 
guage, and  in  a  strain  far  surpassing  the  utmost  efforts  of  human 
eloquence. 

7.  The  law,  or,  doctrine,  of  the  Lord  is  perfect,  converting  or,  restoring,  the 
soul:  the  testimony  of  the  Lord  is  sure,  making  wise  the  simple. 

The  word  of  God,  in  this  and  the  following  verses,  has  several  most 
valuable  properties  ascribed  to  it.  It  is  perfectly  well  adapted,  in 
every  particular,  to  "  convert,"  to  restore,  to  bring  back  "  the  soul " 
from  error  to  truth,  from  sin  to  righteousness,  from  sickness  to  health, 
from  death  to  life;  as  it  convinces  of  sin,  it  holds  forth  a  Saviour; 
it  is  a  means  of  grace,  and  a  rule  of  conduct,  it  giveth  wisdom, 
and  by  wisdom  stability,  to  those  who  might  otherwise,  through 
ignorance  and  weakness,  be  easily  deceived  and  led  astray;  "it  is 
sure,"  certain  and  infallible  in  its  directions  and  informations,  "ma- 
king wise  the  simple." 

8.  The  statutes  of  the  Lord  are  right,  rejoicing  the  heart:  the  command- 
ment of  the  Lord  is  pure,  enlightening  the  eyes. 

To  those  who  study  the  righteousness  of  God  therein  communi- 
cated to  man,  it  becometh  a  never-failing  source  of  consolation  and 
holy  joy ;  the  conscience  of  the  reader  is  cleansed  by  the  blood,  and 
rectified  by  the  Spirit,  of  Christ ;  and  such  a  conscience  is  a  con- 
tinual feast :  "the  statutes  of  the  Lord  are  right,  rejoicing  the  heart." 
The  divine  word  resembleth  the  light  in  its  brightness  and  purity, 
by  wmich  are  unveiled  and  manifested  to  the  eyes  of  the  understand- 
ing, the  wonderful  works  and  dispensations  of  God,  the  state  of  man, 
the  nature  of  sin,  the  way  of  salvation,  the  joys  of  heaven,  and  the 
pains  of  hell :  "the  commandment  of  the  Lord  is  pure,  enlightening 
the  eyes." 

9.  The  fear  of the  Lord  is  deem,  enduring  for  ever:  the  judgments  of  the 
Lord  are  true  and  righteous  altogether. 

"  The  fear  of  the  Lord,"  which  restrains  from  transgressing  that 
law  by  which  it  is  bred  in  the  heart,  is  in  its  effect  a  preservative  of 
mental  purity :  and  in  the  duration  both  of  its  effect  and  its  reward 


96  A    COMMENTARY    ON    THE    PSALMS. 

eternal ;  it  "  endureth  for  ever."  "  The  judgments  of  the  Lord  are," 
not  like  those  of  men,  oftentimes  wrong  and  unjust,  but  all  his  de- 
terminations in  his  word  are  "truth  and  righteousness  united"  in 
perfection. 

10.  More  to  be  desired  are  they  than  gold,  yea,  than  much  fine  gold  ;  sweeter 
also  than  honey,  and  the  honeycomb. 

What  wonder  is  it,  that  this  converting,  instructing,  exhilarating, 
enlightening,  eternal,  true,  and  righteous  word,  should  be  declared 
preferable  to  the  riches  of  eastern  kings,  and  sweeter  to  the  soul  of 
the  pious  believer,  than  the  sweetest  thing  we  know  of  is  to  the  bod- 
ily taste  ?  How  ready  we  are  to  acknowledge  all  this  !  Yet.  the 
next  hour  perhaps,  we  part  with  the  true  riches  to  obtain  the  earthly 
mammon,  and  barter  away  the  joys  of  the  spirit  for  the  gratifications 
of  sense  !  Lord,  give  us  affections  towards  thy  word  in  some  mea- 
sure proportioned  to  its  excellence ;  for  we  can  never  love  too  much 
what  we  can  never  admire  enough. 

11.  Moreover  by  them  is  thy  servant  warned;  and  in  keeping  them  there 
is  great  reward. 

The  Psalmist  here  bears  his  own  testimony  to  the  character  above 
given  of  the  divine  word  ;  as  if  he  had  said,  The  several  parts  of 
this  perfect  law,  hereafter  to  be  published  to  the  whole  race  of  man- 
kind, have  been  all  along  my  great  instructors,  and  the  only  source 
of  all  the  knowledge  to  which  thy  servant  hath  attained ;  and  I 
am  fully  assured  that  the  blessed  fruit  of  them,  when  they  are  duly 
observed,  and  have  their  proper  effect,  is  exceeding  glorious,  even 
eternal  life. 

12.  Who  can  understand  his  errors  ?     Cleanse  thou  me  from  secret  faults. 

The  perfection  and  spirituality  of  God's  law  render  it  almost  im- 
possible for  a  fallen  son  of  Adam  even  to  know  all  the  innumerable 
instances  of  his  transgressing  it.  Add  to  which,  that  false  princi- 
ples and  inveterate  prejudices  make  us  regard  many  things  as  inno- 
cent, and  some  things  as  laudable,  which,  in  the  eye  of  heaven,  are 
far  otherwise.  Self-examination  is  a  duty  which  few  practise  as 
they  ought  to  do  :  and  he  who  practises  it  best,  will  always  have 
reason  to  conclude  his  particular  confessions  with  this  general  peti- 
tion, "  Cleanse  thou  me  from  secret  faults  !" 


13.  Keep  back  thy  servant  also  from  presumptuous  sins  ;  let  them  not  hare 
dominion  over  me :  then  shall  I  be  upright,  and  I  shall  be  innocent  from  the 
great  transgression. 

In  the  preceding  verse,  David  had  implored  God's  pardoning 
grace,  to  cleanse  him  from  the  secret  sins  of  ignorance  and  infirmity: 
in  this  he  begs  his  restraining  grace,  to  keep  him  back  from  pre- 
sumptuous sins,  or  sins  committed  knowingly,  deliberately,  and  with 
a  high  hand,  against  the  convictions  and  the  remonstrances  of  con- 
science :  he  prays  that  such  sins  might  not  "  have  dominion  over 
him,"  or  that  he  might  not,  by  contracting  evil  habits,  become  the 
slave  of  an  imperious  lust,  which  might  at  length  lead  him  on  to 


A    COMMENTARY    ON    THE    PSALMS.  97 

"  the  great  transgression,"  to  rebellion,  and  final  apostacy  from  God  ; 
for  he  who  would  be  innocent  from  the  "  great  transgression,"  must 
beware  of  indulging  himself  in  any. 

14.  Let  the  words  of  my  mouth,  and  the  meditation  of  my  heart,  be  accepta- 
ble in  thy  sight,  O  Lord,  my  strength  and  my  Redeemer. 

The  prophet,  having  before  solicited  the  justification  of  his  person 
through  grace,  concludes  with  a  petition  for  the  acceptance  of  all  his 
offerings,  and  more  especially  of  these  his  meditations,  at  the  hands 
of  that  Blessed  One,  whom  he  addresses  as  the  author  of  all  good, 
and  the  deliverer  from  all  evil ;  as  the  "strength"  and  the  "Re- 
deemer" of  his  people.* 


PSALM  XX. 

ARGUMENT. — 1 — 4.  The  church  prayeth  for  the  prosperity  of  King  Messiah,  going 
forth  to  the  battle,  as  her  champion  and  deliverer;  for  his  acceptance  by  the  Father, 
and  for  the  accomplishment  of  his  will ;  5,  6,  7.  She  declareth  her  full  assurance  of 
faith,  and  her  resolution  to  trust  in  him  alone,  and  not  in  the  arm  of  flesh.  8.  She 
foreseeth  the  fall  of  her  enemies,  and  her  own  exaltation  ;  and,  9.  concludeth  with 
a  prayer  to  the  God  of  her  strength. 

1.  The  Lord  hear  thee  in  the  day  of  trouble;  the  name  of  the  God  of  Jacob 

defend  thee. 

This  may  be  considered  as  the  address  of  a  people  to  their  king, 
when  he  goeth  forth  to  the  battle  against  their  enemies.  But  it  is 
to  be  regarded  in  a  more  general  and  useful  view,  as  the  address  of 
the  church  to  Christ  her  King,  in  "  the  day  of  his  trouble."  She 
prayeth  for  the  happy  accomplishment  of  his  warfare,  "  through  the 
name  of  the  God  of  Jacob,"  dwelling  in  him.  And  his  warfare, 
though  accomplished  in  his  own  person,  still  remaineth  to  be  accom- 
plished in  his  people,  until  the  last  enemy  shall  be  destroyed,  and 
death  shall  be  swallowed  up  in  victory.  It  is  still  "  the  day  of 
trouble  ;"  still  "  the  name  of  the  God  of  Jacob"  must  "defend"  the 
body  of  Christ. 

2.  Send  thee  help  from  the  sanctuary,  and  strengthen  thee  out  of  Sion. 

All  help  and  strength,  in  the  time  of  danger  and  sorrow,  must  be 
obtained  by  prayer  from  the  heavenly  Sion  which  is  in  the  Jerusa- 
lem above,  and  from  the  eternal  temple  thereon  constructed.  By 
this  "  help  and  strength,"  the  Captain  of  our  salvation  conquered  ; 
and  the  church,  with  all  her  sons,  must  conquer  through  the  same. 

*  If  the  reader  shall  have  received  any  pleasure  from  perusing  the  Comment  on  the 
foregoing  Psalm,  especially  the  first  part  of  it,  he  is  to  be  informed,  that  he  stands  in- 
debted on  that  account  to  a  discourse  entitled,  Christ  the  Light  of  the  World,  published 
in  the  year  1750,  by  the  late  Rev.  Mr.  George  Watson,  for  many  years  the  dear  com- 
panion and  kind  director  of  the  author's  studies  ;  in  attending  to  whose  agreeable  and 
instructive  conversation  he  has  often  passed  whole  days  together,  and  shall  always  have 
reason  to  number  them  among  the  best  spent  days  of  his  life;  whose  death  he  can 
never  think  of  without  lamenting  it  afresh  ;  and  to  whose  memory  he  embraces,  with 
pleasure,  this  opportunity  to  pay  the  tribute  of  a  grateful  heart. 

13 


98  A    COMMENTARY    ON    THE    PSALMS. 

3.  Remember  all  thy  offerings,  and  accept  thy  burnt  sacrifice. 

As  Christ,  in  the  days  of  his  flesh,  offered  up,  not  only  prayers 
and  tears,  but,  at  length,  his  own  most  precious  body  and  blood  ; 
the  church  here  prays,  that  the  great  propitiatory  sacrifice  may  be  had 
in  everlasting  remembrance  before  God,  and  the  merits  of  it  be  con- 
tinually pleaded  in  arrest  of  judgment,  and  accepted  for  herself  and 
her  children. 

4.  Grant  thee,  according  to  thine  own  heart,  and  fulfil  all  thy  counsel. 

The  desire  of  Christ's  heart,  and  the  counsel  of  his  will,  was,  that 
he  might  die  for  our  sins,  and  rise  again  for  our  justification  ;  that 
the  gospel  might  be  preached,  the  Gentiles  called,  the  Jews  converted, 
the  dead  raised,  and  the  elect  glorified.  That  this  his  "  desire  might 
be  granted,"  and  this  his  "  counsel  be  fulfilled,"  the  church  of  old 
prayed  ;  and  the  church  now  prayeth  for  the  accomplishment  of  that 
which  yet  remains  to  be  accomplished. 

5.  We  will  rejoice  in  thy  salvation,  and  in  the  name  of  our  God  we  will  set 
up  our  banners:  the  Lord  fulfil  all  thy  petitions. 

The  joy  of  the  church  is  in  the  salvation  of  Christ ;  and  the  joy 
of  every  individual  is  in  the  application  of  that  salvation  to  himself, 
and  all  around  him.  In  the  name  of  Jesus,  and  under  the  banner 
of  the  cross,  the  armies  of  the  faithful  undertake  and  carry  on  all 
their  enterprises  against  the  world,  the  flesh,  and  the  devil.  The 
prospect  of  the  glorious  fruits  of  Christ's  victory  caused  the  church  to 
redouble  her  prayers,  that  he  might  be  heard  in  his  "petitions"  for 
mankind,  and  might  see  of  the  travail  of  his  soul. 

6.  Now  know  I  that  the  Lord  saveth  his  anointed  ;  he  will  hear  him  from 
his  holy  heaven,  with  the  saving  strength  of  his  right  hand. 

The  assurance  of  the  ancient  church  was  built  on  the  prophecies 
going  before  concerning  the  salvation  of  Messiah.  Our  assurance  is 
strengthened  by  the  actual  performance  of  so  great  a  part  of  the 
counsel  of  God.  We  know  that  the  Lord  has  "  saved  his  Anointed ;" 
that  his  Anointed  saveth  all,  who  believe  and  obey  him,  from  their 
sins ;  and  therefore  we  doubt  not  but  that,  "  by  the  strength  of  his 
right  hand,"  or  by  the  excellency  of  his  power,  he  will  finally  save 
them  from  death,  and  rescue  them  from  the  grave. 

7.  Some  trust  in  chariots,  and  some  in  horses  ;  but  we  will  remember  the  name 
of  the  Lord  our  God. 

This  should  be  the  resolution  of  every  Christian  king  and  people, 
in  the  day  of  battle.  And,  in  the  spiritual  war  in  which  we  are  all 
engaged,  the  first  and  necessary  step  to  victory  is,  to  renounce  all 
confidence  in  the  wisdom  and  strength  of  nature  and  the  world  ;  and 
to  remember,  that  we  can  do  nothing,  but  in  the  name,  by  the  merits, 
through  the  power,  and  for  the  sake  of  Jesus  Christ  our  Lord  and  our 
God. 

8.  They  are  brought  down  and  fallen;  but  we  are  risen,  and  stand  upright. 

This  was  eminently  the  case,  when  the  pride  and  power  of  Jewish 


A    COMMENTARY    ON    THE    PSALMS.  99 

infidelity  and  Pagan  idolatry  fell  before  the  victorious  sermons  and 
lives  of  the  humble  believers  in  Jesus :  this  is  the  case  in  every  con- 
flict with  our  spiritual  enemies,  when  we  engage  them  in  the  name, 
the  spi.it,  and  the  power  of  Christ;  and  this  will  be  the  case  at  the 
last  day,  when  the  world,  with  the  prince  of  it,  shall  be  "  brought 
down,  and  fall;  but  we,  risen"  from  the  dead  through  the  resurrec- 
rection  of  our  Lord,  shall  "stand  upright"  in  the  courts  "of  heaven 
and  sing  the  praises  of  him  who  getteth  us  all  our  victories. 

9.  Save,  Lord  :  let  the  king-  hear  us  when  we  call. 

Thus  the  Psalm  concludes,  as  it  began,  with  a  general  "  Hosanna" 
of  the  church,  praying  for  the  prosperity  and  success  of  the  then  fu- 
ture Messiah,  and  for  her  own  salvation  in  him,  her  King  :  who  from 
the  grave  and  gate  of  death,  was,  for  this  end,  to  be  exalted  to  the 
right  hand  of  the  majesty  in  the  heavens,  that  he  might  hear,  and 
present  to  his  Father,  the  prayers  of  his  people,  "  when  they  call 
upon  him." 


PSALM  XXL 

ARGUMENT. — This  is  one  of  the  proper  Psalms  which  the  church  hath  appointed  to 
be  used  on  Ascension-day,  and  wherein,  1 — 6.  she  celebrates  the  victory  of  her  Re- 
deemer, and  the  glory  consequent  thereupon  ;  she  prophesies,  7.  the  stability  of  his 
kingdom,  and,  8 — 12.  the  destruction  of  the  enemies  thereof;  concluding  with  a 
prayer  for  his  final  triumph  and  exaltation  ;  the  celebration  of  which,  with  everlast- 
ing hallelujahs,  will  be  her  employment  in  heaven. 

1.  The  king-  shall  joy  in  thy  strength,  O  Lord  ;  and  in  thy  salvation  hmo 
greatly  shall  he  rejoice  I 

The  joy  of  Christ  himself,  after  his  victory,  is  in  the  strength  and 
salvation  of  Jehovah,  manifested  thereby.  Such  ought  to  be  the  joy 
of  his  disciples,  when  God  hath  enabled  them  to  vanquish  their  ene- 
mies, either  temporal  or  spiritual ;  in  which  latter  case,  as  they  are 
called  kings,  and  said  to  reign  with  Christ,  so  they  are  in  duty  bound 
to  acknowledge  that  they  reign  by  him  :  "He  that  glorieth,"  what- 
ever the  occasion  be,  "  let  him  glory  in  the  Lord." 

2.  Thou  hast  given  him  his  hcarfs  desire,  and  hast  not  withholden  the  re- 
quest of  his  lips. 

The  desire  of  Christ's  heart  was  his  own  resurrection  and  exalta- 
tion, for  the  benefit  of  his  church  :  and  now  he  ever  liveth  to  make 
"request  with  his  lips,"  for  the  conversion  and  salvation  of  sinners. 
Such  desires  will  be  granted,  and  such  requests  will  never  be  with- 
holden. Let  us  be  careful  to  frame  ours  after  that  all-perfect  model 
of  divine  love. 

3.  For  thou  preventest  him  with  the  blessings  of  goodness;  thou  settest  a 
crown  of  pure  gold  on  his  head. 

The  Son  of  God  could  not  be  more  ready  to  ask  for  the  blessings 


100  A    COMMENTARY    ON    THE    PSALMS. 

of  the  divine  goodness,  than  the  Father  was  to  give  them :  and  his 
disposition  is  the  same  towards  all  his  adoped  sons.  Christ,  as  king 
and  priest,  weareth  a  crown  of  glory,  represented  by  the  purest  and 
most  resplendent  of  metals,  gold.  He  is  pleased  to  esteem  his  saints, 
excelling  in  different  virtues,  as  the  rubies,  the  sapphires,  and  the 
emeralds  which  grace  and  adorn  that  crown.  Who  would  not  be 
ambitious  of  obtaining  a  place  therein  ! 

4.  He  ashed  life  of  thee,  and,  thou  gavest  it  hi)n,  even  length  of  days  for  ever 
and  ever. 

The  life,  asked  by  Christ,  was  not  a  continuance  in  this  valley  of 
tears,  but  that  new  and  eternal  life  consequent  upon  a  resurrection 
from  the  dead.  For  thus  his  petition  was  granted  in  "  length  of  days 
for  ever  and  ever."  "  He  died  no  more ;  death  had  no  more  domin- 
ion over  him."  Whose  disciples  then  are  they  that  wish  only  to 
have  their  days  prolonged  upon  the  earth,  forgetful  of  the  life  which 
is  hid  with  Christ  in  God  ? 

5.  His  glory  is  great  in  thy  salvation  :  honour  and  majesty  hast  thou  laid 
upon  him. 

What  tongue  can  express  the  "  glory,  honour,  and  majesty,"  with 
which  the  King  of  righteousness  and  peace  was  invested,  upon  his 
ascension  ;  when  he  took  possession  of  the  throne  prepared  for  him, 
and  received  the  homage  of  heaven  and  earth!  The  sacred  ima- 
gery in  St.  John's  Revelation  sets  them  before  our  eyes  in  such  a 
manner,  that  no  one  can  read  the  description,  whose  heart  will  not 
burn  within  him,  through  impatient  desire  to  behold  them.  See  Rev. 
chap.  iv.  vii.  xix.  xxi.  xxii. 

6.  For  thou  hast  made  him  most  blessed,  Ueb.  set  him  to  be  blessings*  for 
ever :  thou  hast  made  him  exceeding  glad  with  thy  countenance. 

Christ,  by  his  death  and  passion,  having  removed  the  curse,  be- 
came the  fountain  of  all  blessings  to  his  people,  in  time  and  eternity; 
being  himself  the  blessing  promised  to  Abraham,  and  the  object  of 
the  patriarchial  benedictions.  The  joy  communicated  to  the  hu- 
manity of  our  Lord,  from  the  divine  nature,  shall  be  shed  abroad  on 
all  his  saints,  when  admitted  to  view  "  the  countenance  of  God"  in 
the  face  of  Jesus  Christ.  Then  they  shall  enter  into  "  the  joy  of 
their  Lord." 

7.  For  the  king  trusteth  in  the  Lord,  and  through  the  mercy  of  the  Most 
High  he  shall  not  be  moved. 

The  throne  of  Christ,  as  a  man,  was  erected  and  established,  by 
his  trust  and  confidence  in  the  Father,  during  his  humiliation  and 
passion.  Faith  in  God,  therefore,  is  the  way  that  leadeth  to  honour 
and  stability.  "  Look  at  the  generations  of  old,  and  see  :  did  ever 
any  trust  in  the  Lord  and  was  confounded  ?"     Eccles.  ii.  10. 

*  "  Nam  posuisti  eum  in  secula  benedicendum."  Houbigant.  Compare  Gen.  xii.  2» 
Bishop  Lowth,  in  Merrick's  Annotations. 


A    COMMENTARY    ON    THE    PSALMS.  101 

8.  Thine  hand  shall  find  out  all  thine  enemies ;  thy  right  hand  shall  find 
out  those  that  hate  thee. 

The  same  right  hand  of  Jehovah  is  glorious  in  power  to  save  his 
people,  and  to  destroy  his  enemies  ;  to  convert  the  Gentiles,  and  to 
crush  the  Jews  ;  to  exalt  the  faithful  to  heaven,  and  cast  down  the 
unhelieving  to  hell :  neither  is  there  any  treason  against  the  King 
of  heaven,  which  shall  not  be  dragged  forth  into  the  light,  made 
manifest,  judged,  and  condemned.  Let  thy  hand,  O  Lord,  be  upon 
our  sins  to  destroy  them  ;  but  upon  us,  to  save  us. 

9.  Thou  sha It  make  them  as  a  fiery  oven  in  the  time  of  thine  anger :  the 
Lord  shall  swallow  them  up  in  his  wrath,  and  the  fire  shall  devour  them. 

"  The  time  of  God's  anger"  often  begins  in  this  life,  especially 
towards  the  close  of  it,  when  an  evil  conscience  within,  like  flame 
confined  in  an  "  oven,"  torments  the  sinner,  as  a  prelude  to  punish- 
ments future  and  unknown,  which  the  "wrath"  of  God  is  preparing 
to  inflict  on  the  incorrigible  and  impenitent.  Let  us  so  meditate  on 
this  sad  scene,  that  wre  may  have  no  part  in  it. 

10.  Their  fruit  shall  thou  destroy  from  the  earth,  and  their  seed  from 
among  the  children  of  men. 

A  day  is  coming,  when  all  the  "fruits"  of  sin,  brought  forth  by 
sinners,  in  their  words,  their  writings,  and  their  actions,  shall  be 
"destroyed  ;"  yea,  the  tree  itself,  which  had  produced  them,  shall  be 
rooted  up,  and  cast  into  the  fire.  The  "seed"  and  posterity  of  the 
wicked,  if  they  continue  in  the  way  of  their  forefathers,  will  be  pun- 
ished like  them.  Let  parents  consider,  that  upon  their  principles 
and  practices  may  depend  the  salvation  or  destruction  of  multitudes 
after  them.  The  case  of  the  Jews,  daily  before  their  eyes,  should 
make  them  tremble. 

11.  For  they  intended  evil  against  thee  ;  they  imagined  a  mischievous  de- 
vice, which  they  are  not  able  to  perform. 

Vengeance  came  upon  the  Jews  to  the  uttermost,  because  of  their 
intended  malice  against  Christ.  They,  like  Joseph's  brethren, 
"  thought  evil  against  him  ;"  but  "  they  were  not  able  to  perform 
it ;"  "  for  God  meant  it  unto  good,  to  bring  it  to  pass,  as  it  is  this 
day,  to  save  much  people  alive :"  Gen.  i.  20.  So  let  all  the  designs 
of  ungodly  men  against  thy  church,  O  Lord,  through  thy  power  of 
bringing  good  out  of  evil,  turn  to  her  advantage :  and  let  all  men  be 
convinced,  that  no  weapon  formed  against  thee  can  prosper. 

12.  Therefore  shalt  thou  make  them  turn  their  back,  or,  thou  shaft  set  them 
as  a  butt,  when  thou  shcdt  make  ready  thine  arrows  upon  thy  strings  against 
the  face  of  them. 

The  judgments  of  God  are  called  his  "  arrows,"  being  sharp,  swift, 
sure,  and  deadly.  What  a  dreadful  situation,  to  be  set  as  a  mark,  and 
"  butt,"  at  which  these  arrows  are  directed  !  View  Jerusalem  en- 
compassed by  the  Roman  armies  without,  and  torn  to  pieces  by  the 
animosity  of  desperate  and  bloody  factions  within.  No  further  com- 
mentary is  requisite  upon  this  verse.     "  Tremble,  and  repent,"  is  the 


102  A    COMMENTARY    ON    THE    PSALMS. 

inference  to  be  drawn  by  every  Christian  community  under  heaven, 
in  which  appear  the  symtoms  of  degeneracy  and  apostacy. 

13.  Be  thou  exalted^  Lord,  in  thine  own  strength;  so  will  we  sing,  and 
praise  thy  power. 

The  church  concludes  with  a  joyful  acclamation  to  her  Redeemer, 
wishing  for  his  "  exaltation  in  his  own  strength,"  as  God,  who  was 
to  be  abased  in  much  weakness,  as  man.  We  still  continue  to 
wish  and  pray  for  his  exaltation  over  sin,  in  the  hearts  of  his  people 
by  grace,  and  finally  over  death,  in  their  bodies,  by  his  glorious 
power  at  the  resurrection.  The  triumph  over  sin  wTe  sing  in  psalms, 
and  hymns,  and  spiritual  songs,  upon  earth  ;  that  over  death,  we 
shall  praise  with  everlasting  hallelujahs,  in  heaven. 


FOURTH  DAY— EVENING  PRAYER. 

PSALM  XXII. 

ARGUMENT. — This  Psalm,  which  the  church  hath  appointed  to  be  used  on  Good 
Friday,  as  our  Lord  uttered  the  first  verse  of  it  when  hanging  on  the  cross,  consisteth 
of  two  parts.  The  former,  1 — 21.  treateth  of  the  passion;  the  latter,  22 — 31.  cele- 
brateth  the  resurrection  of  Jesus,  with  its  effects.  1,  2.  He  complaineth  of  being 
forsaken  ;  3 — 6.  acknowledged  the  holiness  of  the  Father,  and  pleadeth  the  former 
deliverances  of  the  church  ;  6 — 8.  describeth  his  humiliation,  with  the  taunts  and  re- 
proaches of  the  Jews;  9 — 11.  expresseth  his  faith,  and  prayeth  for  help;  12 — 18. 
particularizeth  his  sufferings  ;  19 — 21.  repeateth  his  supplications;  22 — 25.  declareth 
his  resolution  to  praise  the  Father  for  his  deliverance,  and  exhorteth  his  church  to  do 
the  same  ;  26 — 31.  prophesieth  the  conversion  of  the  Gentile  world  to  the  faith  and 
worship  of  the  true  God. 

1.  My  God,  my  God,  why  hast  thou  forsaken  me  ?  why  art  thou  so  far 
from  helping  me,  and  from  the  words  of  my  roaring  ? 

Christ,  the  beloved  Son  of  the  Father,  when  hanging  on  the  cross 
complained  in  these  words,  that  he  was  deprived,  for  a  time,  of  the 
divine  presence  and  comforting  influence,  while  he  suffered  for  our 
sins.  If  the  master  thus  underwent  the  trial  of  a  spiritual  deser- 
tion, why  doth  the  disciple  think  it  strange,  unless  the  light  of  hea- 
ven shine  continually  upon  his  tabernacle  ?  Let  us  comfort  our- 
selves, in  such  circumstances,  with  the  thought,  that  we  are  thereby 
conformed  to  the  image  of  our  dying  Lord,  that  sun  which  set  in  a 
cloud,  to  arise  without  one. 

2.  O  my  God,  1  cry  in  the  day-time,  but  thou  hear  est  not ;  and  in  the  night 
season,  and  am  not  silent. 

Even  our  Lord  himself,  as  man,  prayed,  "  that  if  it  were  possible, 
the  cup  might  pass  from  him ;"  but  God  had  ordained  otherwise,  for 
his  own  glory,  and  for  man's  salvation.  "  Day  and  night,"  in  pros- 
perity and  adversity,  living  and  dying,  let  us  not  be  "  silent,"  but  cry 
for  deliverance  ;  always  remembering  to  add,  as  Christ  did,  "  Never- 
theless, not  my  will,  but  thine  be  done."     Nor  let  any  man  be  im- 


A    COMMENTARY    ON    THE    PSALMS.  103 

patient  for  the  return  of  his  prayers,  since  every  petition  preferred 
even  by  the  Son  of  God  himself  was  not  granted. 

3.  But  thou  art  holy,  O  thou  that  inhabitest  the  praises  of  Israel.* 

Whatever  befalleth  the  members  of  the  church,  the  head  thereof 
here  teacheth  them  to  confess  the  justice  and  holiness  of  God  in  all 
his  proceedings ;  and  to  acknowledge,  that  whether  he  exalteth  or 
humbleth  his  people,  he  is  to  be  praised  and  glorified  by  them. 

4.  Our  fathers  trusted  in  thee:  they  trusted,  and  thou  didst  deliver  them. 

"Trust"  in  God  is  the  way  to  "deliverance,"  and  the  former  in- 
stances of  the  divine  favour  are  so  many  arguments  why  we  should 
hope  for  the  same ;  but  it  may  not  always  be  vouchsafed,  when  we 
expect  it.  The  patriarchs  and  Israelites  of  old  were  often  saved  from 
their  enemies :  the  holy  Jesus  is  left  to  languish  and  expire  under 
the  malice  of  his.  God  knows  what  is  proper  for  him  to  do,  and  for 
us  to  suffer  ;  we  know  neither.  This  consideration  is  an  anchor  for 
the  afflicted  soul,  sure  and  steadfast. 

5.  They  cried  unto  thee,  and  were  delivered:  they  trusted  in  thee,  and  were 
not  confounded. 

No  argument  is  of  more  force  with  God,  than  that  which  is  founded 
upon  an  appeal  to  his  darling  attribute  of  mercy,  and  to  the  mani- 
festation of  it  formerly  made  to  persons  in  distress ;  for  which  reason 
it  is  here  repeated,  and  dwelt  upon.  They  who  would  obtain  grace 
to  help  in  time  of  need,  must  "cry"  as  well  as  "trust."  The 
Sprayer  of  faith"  is  mighty  with  God,  and  (if  we  may  use  the  ex- 
pression) overcometh  the  Omnipotent. 

6.  But  lam  a  worm,  and  no  man;  a  reproach  of  men,  and,  despised  by  the 
people. 

He  who  spareth  all  other  men,  spared  not  his  own  Son ;  he 
spared  not  him,  that  he  might  spare  them.  The  Redeemer  of  the 
world  scrupled  not  to  compare  himself,  in  his  state  of  humiliation,  to 
the  lowest  reptile  which  his  own  hand  had  formed,  a  "  worm,"  hum- 
ble, silent,  innocent,  overlooked,  oppressed,  and  trodden  under  foot. 
Let  the  sight  of  this  reptile  teach  us  humility. 

7.  8.  All  they  that  see  me  laugh  me  to  scorn :  they  shoot  oid  the  lip,  they  shake 
the  head,  saying  He  trusted  on  the  Lord  that  he  would  deliver  him;  let  him 
deliver  him,  seeing  he  delighted  in  him. 

This  was  literally  fulfilled,  when  Messiah  hung  upon  the  cross, 
and  the  priests  and  elders  used  the  very  words  that  had  been  put 
into  their  mouths,  by  the  spirit  of  prophecy,  so  long  before.  Matt, 
xxvii.  41 — 53.  "  The  chief  priests  mocking  him,  with  the  scribes 
and  elders,  said,  He  trusted  in  God  ;  let  him  deliver  him  now,  if  he 
will  have  him."  O  the  wisdom  and  foreknowledge  of  God:  the  in- 
fatuation and  blindness  of  man  !  The  same  are  too  often  the  senti- 
ments of  those  who  live  in  times  when  the  church  and  her  righteous 

*  Or,  perhaps,  as  Bishop  Lowth  renders  it,  "  Thou  that  inhabitest  J>KTW  rTi^nn, 
the  irradiations,  the  glory  of  Israel."     See  Merrick's  Annotations  on  the  Psalms,  p.  43 


104  A    COMMENTARY    ON    THE    PSALMS. 

cause,  with  their  advocates,  are  under  the  cloud  of  persecution,  and 
seem  to  sink  beneath  the  displeasure  of  the  powers  of  the  world. 
But  such  do  not  believe,  or  do  not  consider,  that,  in  the  Christian 
economy,  death  is  followed  by  a  resurrection,  when  it  will  appear, 
that  God  forsaketh  not  them  that  are  his,  but  they  are  preserved  for 
ever. 

9",  10.  But  thou  art  he  that  took  me  out  of  the  womb:  thou  didst  make  me 
hope  when  1  was  upon  my  mother's  breasts.  I  icas  cast  upon  thee  from  the 
womb :  thou  art  my  God  from  my  mothers  belly. 

This  was  eminently  the  case  of  Christ,  who  was  the  Son  of  God 
in  a  sense  in  which  no  other  man  ever  was.  But  in  him  we  are  all 
children  of  God  by  adoption  ;  we  are  all  in  the  hands  of  a  gracious 
Providence  from  the  womb  ;  and  into  those  hands  must  we  commend 
ourselves,  when  about  to  depart  hence.  To  whom  else,  then,  should 
we  have  recourse,  for  support  and  consolation,  in  the  day  of  calamity 
and  sorrow  ? 

11.  Be  not  far  from  me,  for  trouble  is  near  ;  for  there  is  none  to  help. 

From  the  foregoing  considerations,  namely,  from  the  holiness  of 
God,  ver.  3,  from  the  salvation  vouchsafed  to  the  people  of  old  time, 
ver.  4,  5,  from  the  low  estate  to  which  Messiah  was  reduced,  ver.  6, 
7,  8,  and  from  the  watchful  care  of  the  Father  over  him,  since  his 
miraculous  birth,  ver.  9,  10,  from  all  these  considerations,  he  enforceth 
his  petition  for  help,  during  his  unparalleled  sufferings,  when  "all 
forsook  him,  and  fled."  Let  us  treasure  up  these  things  in  our  hearts, 
against  the  hour  when  "  trouble  shall  be  near,  and  there  shall  be 
none  to  help ;"  when  all  shall  forsake  us,  but  God,  our  consciences, 
and  our  prayers. 

12,  13.  Many  bulls  have  compassed  me:  strong  bulls  of  Bash  an  have  beset 
me  round.  They  gaped  upon  me  with  their  mouths,  as  a  ravening  and  a  roar- 
ing lion. 

From  the  eleventh  verse  to  the  nineteenth  the  sufferings  of  the 
holy  Jesus  are  described,  in  terms  partly  figurative,  and  partly  literal. 
A  lamb,  in  the  midst  of  wild  "  bulls  and  lions,"  is  a  very  lively  re- 
presentation of  his  meekness  and  innocence,  and  of  the  noise  and 
fury  of  his  implacable  enemies.  "Bashan"  was  a  fertile  country, 
Numb,  xxxii.  4,  and  the  cattle  there  fed,  were  fat  and  "strong." 
Deut.  xxxii.  14.  Like  them  the  Jews,  in  that  good  land,  "  waxed 
fat  and  kicked,"  grew  proud  and  rebelled  ;  "  forsook  God  that  made 
them,  and  lightly  esteemed  the  rock  of  their  salvation."  Let  both 
communities  and  individuals,  when  blessed  with  peace,  plenty,  and 
prosperity  in  the  world,  take  sometimes  into  consideration  this  fla- 
grant instance  of  their  being  abused ;  with  the  final  consequence  of 
such  abuse. 

14,  15.  I  am  poured  out  like  water,  and  all  my  bones  are  out  of  joint  or,  sur- 
rendered: my  heart  is  like  wax.  it  is  melted  in  the  midst  of  my  bowels.  My 
strength  is  dried  up  like  a  potsherd,  and  my  tongue  cleaveth  to  my  jaws  ;  and 
thou  hast  brought  me  into  the  dust  of  death. 

For  our  sakes  Christ  yielded  himself  like  "  water,"  without  resis- 


A    COMMENTARY    ON   THE    PSALMS.  105 

tance,  lo  the  violence  of  his  enemies  ;  suffering  his  "  bones"  in  which 
consisteth  the  strength  of  the  frame,  to  be  distended,  and  dislocated 
upon  the  cross ;  while  by  reason  of  the  fire  from  above,  to  the  burn- 
ing heat  of  which  this  paschal  Lamb  was  exposed,  his  heart  dis- 
solved and  melted  away.  The  intenseness  of  his  passion  drying  up 
all  the  fluids,  brought  on  a  thirst,  tormenting  beyond  expression  ; 
and,  at  last,  laid  him  low  in  the  grave.  Never,  blessed  Lord,  was 
love  like  unto  thy  love  !  Never  was  sorrow  like  unto  thy  sorrow  ! 
Thy  spouse  and  body  mystical,  the  church,  is  often,  in  a  degree, 
conformed  unto  thee ;  and  as  thou  wert,  so  she  is  in  this  world. 

16.  For  dogs  have  compassed  me :  the  assembly  of  the  wicked  have  enclosed 
me:  they  pierced  my  hands  and  my  feet. 

Our  Lord,  who  compared  himself  above,  ver.  12,  to  a  lamb  in  the 
midst  of  bulls  and  lions,  here  setteth  himself  forth  again  under  the 
image  of  a  hart,  or  hind,  roused  early  in  the  morning  of  his  mortal 
life,  hunted  and  chased  all  the  day,  and  in  the  evening  pulled  down 
to  the  ground,  by  those  who  "compassed"  and  "enclosed"  him, 
thirsting  and  clamouring  for  his  blood,  crying,  "  Away  with  him, 
away  with  him  !  crucify  him,  crucify  him  !"  And  the  next  step 
was,  the  "  piercing  his  hands  and  his  feet,"  by  nailing  them  to  the 
cross.  How  often,  O  thou  Preserver  of  men,  in  thy  church,  thy 
ministers,  and  thy  word,  art  thou  thus  compassed,  and  thus  pierced  ! 

17.  I  may  tell  all  my  bones:  they  look  and  stare  upon  me. 

The  skin  and  flesh  were  distended,  by  the  posture  of  the  body 
on  the  cross,  that  the  bones,  as  through  a  thin  veil,  became  visible, 
and  might  be  counted  ;*  and  the  holy  Jesus  forsaken  and  stripped, 
naked  and  bleeding,  was  a  spectale  to  heaven  and  earth.  Look 
unto  him,  and  be  ye  saved,  all  ye  ends  of  the  world  ! 

18.  They  part  my  garments  among  them,  and  cast  lots  upon  my  vesture. 

"  The  soldiers,  when  they  had  crucified  Jesus  took  his  garments, 
and  made  four  parts,  to  every  soldier  a  part,  and  also  his  coat ;  now 
the  coat  was  without  seam,  woven  from  the  top  throughout.  They 
said  therefore  among  themselves,  Let  us  not  rend  it,  but  cast  lots  for 
it,  whose  it  shall  be ;  that  the  Scripture  might  be  fulfilled,  which 
saith,  They  parted  my  raiment  among  them,  and,  for  my  vesture 
they  did  cast  lots."     John,  xix.  23,  24. 

19.  But  be  not  thou  far  from  me,  O  Lord ;  O  my  strength,  haste  thee  to 
help  me. 

The  circumstances  of  the  passion  being  thus  related,  Christ  re- 
sumes the  prayer  with  which  the  Psalm  begins,  and  which  is  re- 
peated, ver.  10,  11.  The  adversary  had  emptied  his  quiver,  and 
spent  all  the  venom  of  his  malice  ;  Messiah  therefore  prayeth  for  a 

*  "  Qui  macilenti  sunt,  sic  habent  ossa  prominentia,  ut  facile  omnia  possint  tactu 
secerni  et  niunerari.  David  quatenus  haec  ei  conveniunt,  dicere  hoc  potuit  de  se  fuga 
et  molestiis  emaciate  Sed  ChrTstus  aptius  ita  loqui  poterat,  quod  magis  emaciatus  es- 
set,  et  corpore  nudo  atque  in  cruce  distento,  magis  adparrent  ossa."  Le  Clerc,  cited 
be  Bishop  Lowth,  in  Merrick's  Annotations. 

4 


106  A    COMMENTARY    ON    THE    PSALMS. 

manifestation  of  the  power  and  favour  of  heaven  on  his  side,  in  a 
joyful  and  glorious  resurrection.  And  to  resurrection  from  the  dead 
every  man  will  find  it  necessary  to  look  forward  for  comfort. 

20,  21.  Deliver  my  soul  from  the  sword  ;  my  darling*  from  the  power  of  the 
dog.  Save  me  from  the  noil's  mouth:  for  thou  hast  heard  me,  or,  and  hear 
thou  me,  from  the  horns  of  the  unicorns. 

The  wrath  of  God  was  the  "  sword,"  which  took  vengeance  on  all 
men  in  their  representative;  it  was  the  "flaming  sword,"  which 
kept  men  out  of  paradise ;  the  sword  to  which  it  was  said,  at  the 
time  of  the  passion,  "  Awake,  O  sword,  against  my  shepherd,  and 
against  the  man  that  is  my  fellow,  saith  the  Lord  of  hosts :  smite 
the  shepherd,  and  the  sheep  shall  be  scattered  :"  Zech.  xiii.  7;  Matt, 
xxvi.  31.  The  ravening  fury  of  the  "  dog,"  the  "  lion,"  and  the  "  uni- 
corn," or  the  "  oryx,"  a  fierce  and  untameable  creature  of  the  stag 
kind,  is  made  use  of  to  describe  the  rage  of  the  devil  and  his  instru- 
ments, whether  spiritual  or  corporeal.  From  all  these  Christ  suppli- 
cates the  Father  for  deliverance.  How  great  need  have  we  to  suppli- 
cate for  the  same,  through  him? 

22.  /  will  declare  thy  name  unto  my  brethren  ;  in  the  midst  of  the  congre- 
gation will  I  praise  thee. 

The  former  part  of  the  Psalm  we  have  seen  to  be  prophetical  of 
the  passion.  The  strain  now  changes  to  an  epinikion,  or  hymn  of 
triumph,  in  the  mouth  of  the  Redeemer,  celebrating  his  victory,  and 
its  happy  consequences.  This  verse  is  cited  by  the  apostle,  Heb. 
ii.  11.  "Both  he  that  sanctified,  and  they  who  are  sanctified,  are 
all  of  one ;  for  which  cause  He  is  not  ashamed  to  call  them  breth- 
ren, saying,  I  will  declare  thy  name  unto  my  brethren,"  &c.  And 
accordingly,  when  the  deliverance,  so  long  wished,  and  so  earnestly 
prayed  for,  was  accomplished  by  the  resurrection  of  Jesus  from  the 
dead,  he  "  declared  the  name  of  God,"  by  his  apostles,  to  all  his 
"brethren;"  and  caused  the  church  to  resound  with  incessant  praises 
and  hallelujahs ;  all  which  are  here  represented  as  proceeding  from 
the  body,  by  and  through  him  who  is  the  head  of  that  body. 

23.  \Ye  that  fear  the  Lord,  praise  him;  all  ye  the  seed  of  Jacob,  glorify 
him;  and.  fear  him,  all  ye  the  seed  of  Israel. 

If  Christ  arose  from  the  dead,  to  declare  salvation  to  his  breth- 
ren, and  to  glorify  God  for  the  same,  how  diligent  ought  we  to  be  in 
doing  the  former ;  how  delighted  in  the  performance  of  the  latter ! 
Messiah  first  addressed  himself  to  his  ancient  people,  "the  seed  of 
Jacob,"  to  whom  the  gospel  was  first  preacbed.  How  long,  O  Lord, 
holy  and  true,  shall  thy  once  highly  favoured  nation  continue  deaf 

*  Heb.  VTHTV1  my  united  one.  "  May  it  relate  to  any  things  more  than  "TODa  ?  the 
human  nature  united  with  the  Divinity  in  the  person  of  Christ?  Quaere."  Bishop 
Lowth,  in  Merrick's  Annotations. 

t  Bishop  Lowth  is  of  opinion,  that  this  verse  and  the  following  are  the  "song"  of 
praise,  which  in  the  verse  preceding,  the  speaker  says,  he  will  utter  "  in  the  congrega- 
tion." The  introduction  of  it,  as  his  lordship  justly '  observes,  gives  a  variety  to  the 
whole,  and  is  highly  poetical.     Merrick's  Annotations. 


A    COMMENTARY    ON    THE    PSALMS.  107 

to  this  gracious  call  of  thine  !     "  All  ye  seed  of  Jacob  glorify  him ; 
and  fear  him  all  ye  seed  of  Israel." 

24.  For  he  hath  not  despised  nor  abhorred  the  affliction  of  the  afflicted ; 
neither  hath  he  hid  his  face  from  him ;  but  when  he  cried  unto  him}  he 
heard. 

The  great  subjects  of  praise  and  thanksgiving,  in  the  church,  are 
the  sufferings  of  the  lowly  and  afflicted  Jesus,  and  the  acceptance 
of  those  sufferings  by  the  Father,  as  a  propitiation  for  the  sins  of  the 
world  ;  which  acceptance  was  testified  by  raising  him  from  the  dead  ; 
inasmuch  as  the  discharge  of  the  surety  proved' the  payment  of  the 
debt.  The  poor  and  afflicted  brethren  of  Christ  may  take  comfort 
from  this  verse  ;  for  if  they  suffer  in  his  spirit,  they  will  be  raised  in 
his  glory. 

25.  My  praise  shall  be  of  thee  in  the  great  congregation :  I  will  pay  my 
vows  before  them  that  fear  him. 

The  vow  of  Christ  was,  to  build  and  consecrate  to  Jehovah  a 
spiritual  temple,  in  which  the  spiritual  sacrifices  of  prayer  and  praise 
should  be  continually  offered.  This  vow  he  performed  after  his  res- 
urrection, by  the  hands  of  his  apostles,  and  still  continueth  to  perform, 
by  those  of  his  ministers,  carrying  on  the  work  of  edification  in 
"  the  great  congregation  "  of  the  Gentile  Ch  ristian  church.  The  vows 
of  Christ  cannot  fail  of  being  performed.  Happy  are  they  whom 
he  vouchsafeth  to  use,  as  his  instruments,  in  the  performance  of 
them. 

26.  The  meek  shall  eat  and  be  satisfied :  they  shall  praise  the  Lord  that  seek 
him :  your  heart  shall  live  for  ever. 

A  spiritual  banquet  is  prepared  in  the  church  for  the  meek  and 
lowly  of  heart ;  the  bread  of  life  and  the  wine  of  salvation  are  set 
forth  in  the  word' and  sacraments ;  and  they  that  hunger  and  thirst 
after  righteousness,  shall  be  "  satisfied"  therewith  :  they  "  who  seek" 
the  Lord  Jesus  in  his  ordinances,  ever  find  reason  to  "  praise  him  ;" 
while,  nourished  by  these  noble  and  heavenly  viands,  they  live  the 
life,  and  work  the  works  of  grace,  proceeding  still  forward  to  glory ; 
when  their  "  heart  shall  live  for  ever,"  in  heaven. 

27.  All  the  ends  of  the  world  shall  remember,  and  turn  unto  the  Lord :  and 
all  the  kindreds  of  the  nations  shall  worship  before  thee. 

The  great  truths  of  man's  creation  and  fall,  with  the  promise  of  a 
Redeemer  to  come,  were  "forgotten"  by  the  nations,  after  their  apos- 
tacy  from  the  true  God,  and  the  one  true  religion ;  but  were,  as  wTe 
may  say,  recalled  to  their  "  remembrance,"  by  the  sermons  of  the 
apostles,  and  the  writings  of  Moses  and  the  prophets,  translated,  and 
spread  among  them.  By  these  they  were  converted  to  the  faith,  and 
now  compose  the  holy  church  universal  throughout  the  world ;  be- 
ing the  glorious  proofs  and  fruits  of  the  resurection  of  Jesus  from  the 
dead. 


108  A    COMMENTARY    ON    THE    PSALMS. 

28.  For  the  kingdom  is  the  Lord's,  and  he  is  the  governor  among  the  na- 
tions. 

There  is  good  reason  why  the  nations  should  worship  Christ,  and 
throw  away  their  idols ;  since  in  his  hand,  not  in  theirs,  is  the 
government  of  the  world.  Upon  his  ascension  he  was  crowned  King 
of  kings,  and  Lord  of  lords  :  he  ruleth  in  the  church  by  his  Spirit ; 
and  blessed  are  the  hearts  that  are  his  willing  subjects  in  the  day  of 
his  power. 

29.  All  they  that  be  fat  upon  earth  shall  eat  and  worship :  all  they  that  go 
down  to  the  dust  shall  bow  before  him:  and  none  can  keep  alive  his  own  soul. 

It  was  said  above,  ver.  26,  "the  meek,"  the  poor,  and  lowly, 
"  shall  eat  and  be  satisfied."  It  is  here  foretold,  that  the  "  fat  ones 
of  the  earth,"  the  great,  the  opulent,  the  flourishing,  the  nobles  and 
princes  of  the  world,  should  be  called  in  to  partake  of  the  feast,  and 
to  "  worship"  God.  Rich,  as  well  as  poor,  are  invited  ;*  and  the  hour 
is  coming,  when  all  the  race  of  Adam,  as  many  as  sleep  in  the  "dust" 
of  the  earth,  unable  to  raise  themselves  from  thence,  quickened  and 
called  forth  by  the  voice  of  the  Son  of  man,  must  "bow"  the  knee 
to  King  Messiah. 

30.  A  seed  shall  serve  him:  it  shall  be  accounted  to  the  Lord  for  a  genera- 
tion. 

The  apostle  informeth  us,  Rom.  ix.  8,  that  "  the  children  of  the 
promise  are  counted  for  the  seed  ;"  that  is,  the  converts  to  be  made 
among  the  nations,  by  the  preaching  of  the  gospel,  according  to  the 
promise  to  Abraham  ;  these  were  to  constitute  the  church  and  family 
of  Christ,  the  "generation"  of  the  faithful;  these  were  to  take  the 
place,  and  enjoy  the  privileges  of  the  Jews,  cut  off  because  of  their 
unbelief.  Lord,  enable  us  to  serve  thee  all  our  lives,  with  a  service 
acceptable  to  thee  in  Christ  Jesus  ;  that  at  the  resurrection  of  the  just 
we  may  be  numbered  in  the  generation  of  thy  children. 

31.  They  shall  come,  and  shall  declare  his  righteousness  unto  a  people  that 
shall  be  born,  that  he  hath  done  this. 

The  promised  and  expected  race  shall  spring  forth  at  the  time  ap- 
pointed, and  proclaim  the  "  righteousness,"  which  is  of  God,  by  faith, 
to  ages  and  generations  yet  unborn :  who,  hearing  of  that  great 
work,  which  the  Lord  shall  have  wrought  for  the  salvation  of  men, 
will  thereby  be  led  to  glorify  him  in  the  church,  for  the  same,  to  the 
end  of  time. 

Rise,  crown'd  with  light,  imperial  Salem,  rise  ; 
Exalt  thy  tow'rng  head,  and  lift  thy  eyes. 

*  They  are  "  invited,"  but  they  do  not  so  often  accept  the  invitation.  And  it  must 
be  owned,  that  3>")N  "Wi  are  generally  mentioned  in  an  unfavourable  sense.  Bishop 
Lowth  is  therefore  rather  inclined  to  construe  the  words,  as  Mr.  Fenwick  does  ;  all 
who  are  "  fattened,"  that  is,  "  fed  "  and  "  sustained  by  the  earth."  The  expression 
then  intimates  the  universality  of  the  gospel,  which,  the  apostle  says  "  was  preached  to 
every  creature ;"  a  phrase  of  similar  import.  All  who  would  partake  the  benefits  of 
Christ's  passion,  must  worship  him  as  a  Saviour,  before  they  are  called  upon  to  adore 
him  as  a  judge.  The  bishop  thinks,  likewise,  that  the  twenty-ninth  verse  should  end 
with  the  words,  "bow  before  him  ;"  that  the  next  words  in  the  original  should  be  read, 
as  almost  all  the  ancient  versions  seem  to  have  read  them,  fPil  *£  *>OD2T  and  ren- 
dered— "  But  my  soul  shall  live — My  seed  shall  serve  him,"  &c. 


A    COMMENTARY    ON    THE    PSALMS-  109 

See  a  long  race  thy  spacious  courts  adorn  ; 

See  future  sons,  and  daughters  yet  unborn, 

In  crowding  ranks,  on  ev'ry  side  arise, 

Demanding  life,  impatient  for  the  skies. 

See  barb'rous  nations  at  thy  gates  attend, 

Walk  in  thy  light,  and  in  thy  temple  bend. — Messiah. 


PSALM  XXIII. 


ARGUMENT.— In  this  Psalm,  the  "  sheep  of  God's  pasture  "  address  themselves  to 
their  great  and  good  Shepherd,  declaring,  1.  their  acquiescence  and  confidence  in 
him  ;  2.  his  diligence  in  feeding  them  with  the  food  of  eternal  life  ;  3.  his  watchful 
care  in  bringing  them  back  from  the  ways  of  error,  and  conducting  them  in  the  path 
of  truth  ;  4.  his  power  in  saving  them  from  death  ;  5.  his  loving-kindness  in  vouch- 
safing his  spiritual  comforts,  during  their  pilgrimage  in  an  enemy's  country  ;  and,  6. 
they  express  their  hope  and  trust,  that  a  continuation  of  that  loving-kindness,  will 
enable  them  to  pass  through  the  vanities  and  vexation  of  time,  to  the  blissful  glories 
of  eternity. 

2.  The  Lord  is  my  Shepherd;  I  shall  not  want. 

In  these  words,  which  one  cannot  utter  without  feeling  the  happi- 
ness they  were  intended  to  describe,  the  believer  is  taught  to  express 
his  absolute  acquiescence  and  complacency,  in  the  guardian  care  of 
the  great  Pastor  of  the  universe,  the  Redeemer  and  preserver  of  men. 
With  joy  he  reflects,  that  he  hath  a  "  Shepherd ;"  and  that  that 
shepherd  is  Jehovah,  one  possessed  of  all  the  qualities  requisite  to 
constitute  the  pastoral  character  in  the  highest  perfection.  For 
where  shall  we  ever  find  such  unexampled  diligence,  such  inexpres- 
sible tenderness,  such  exquisite  skill,  such  all-subduing  might,  and 
such  unwearied  patience?  Why  should  they  fear,  who  have  such 
a  friend?  How  can  they  "want,"  who  have  such  a  "Shepherd?" 
Behold  us,  O  Lord  Jesus,  in  ourselves  hungry,  and  thirsty,  and  fee- 
ble, and  diseased,  and  defenceless,  and  lost.  O  feed  us,  and  cherish 
us,  and  heal  us,  and  defend  us,  and  bear  with  us,  and  restore  us ! 

2.  He  maketh  me  to  lie  down  in  green  pastures :  he  leadeth  me  beside  the 
still  waters. 

The  loveliest  image  afforded  by  the  natural  world,  is  here  repre- 
sented to  the  imagination ;  that  of  a  flock,  feeding  in  verdant  mea- 
dows, and  reposing,  in  quietness,  by  the  rivers  of  water,  running 
gently  through  them.  It  is  selected,  to  convey  an  idea  of  the  provi- 
sion made  for  the  souls,  as  well  as  bodies  of  men,  by  His  goodness, 
who  "  openeth  his  hand,  and  filleth  all  things  living  with  plenteousness." 
"By  me"  saith  the  Redeemer,  "  if  any  man  enter  in,  he  shall  be  saved, 
and  shall  go  in  and  out,  and  find  pasture  :"  John  x.  9.  And  what 
saith  the  Spirit  of  peace  and  comfort?  "Let  him  that  is  athirst 
come ;  and  whosoever  will,  let  him  take  the  water  of  life  freely  : 
Rev.  xii.  17.  Every  flock  that  we  see,  should  remind  us  of  our 
necessities ;  and  every  pasture  should  excite  us  to  praise  that  love  by 
which  they  are  so  bountifully  supplied. 


110  A    COMMENTARY    ON    THE    PSALMS. 

3.  He  restoreth  my  soul:  he  leadeth  me  in  the  paths  of  righteousness  for  his 
name's  sake. 

To  "restore/'  or  bring  back,  those  that  had  gone  astray,"  that  is, 
in  other  words,  to  "  call  sinners  to  repentance,"  was  the  employment 
of  Him  who,  in  the  parable,  of  the  "  lost  sheep,"  represented  him- 
self as  executing  that  part  of  the  pastoral  office.  By  the  same  kind 
hand,  when  "  restored,"  they  are  thenceforth  led  in  "  the  path  of 
righteousness  f  in  the  way  of  holy  obedience.  Obstructions  are  re- 
moved ;  they  are  strengthened,  to  walk  and  run  in  the  paths  of 
God's  commandments ;  while,  to  invite  and  allure  them,  a  crown  of 
glory  appears,  held  forth  at  the  end  of  it.  All  this  is  now  done,  for, 
in,  by,  and  through  that  "  name,"  beside  which,  there  is  none  other 
under  heaven  given  unto  man,  whereby  he  may  be  saved. 

4.  Yea}  though  I  walk  through  the  valley  of  the  shadow  of  death,  I  will  fear 
no  evil :  for  thou  art  with  me  ;  thy  rod  and  thy  staff  they  comfort  me. 

The  sheep  here  express  their  confidence  in  the  power  of  their 
Shepherd,  as  sufficient  to  defend  them  against  the  last  and  most  for- 
midable enemy,  death  himself.  To  apprehend  the  scenery  in  this 
verse,  we  must  conceive  the  church  militant,  and  the  church  trium- 
phant, as  two  mountains,  between  which  lieth  the  "  valley  of  the 
shadow  of  death,"  necessary  to  be  passed  by  those  who  would  go 
from  one  to  the  other.  Over  all  that  region  of  dreariness  and  deso- 
lation, extendeth  the  empire  of  the  king  of  terrors :  and  the  believer 
alone  "  feareth  no  evil,"  in  his  passage  through  it ;  because  he  is  con- 
ducted by  "  that  great  Shepherd  of  the  sheep,  whom  God  brought  again 
from  the  dead ;"  Heb.  xiii.  20 ;  and  who  can  therefore  show  us  the 
path  of  life,  through  the  vale  of  death.  In  all  our  dangers  and  dis- 
tresses, but  chiefly  in  our  last  and  greatest  need,  let  "  thy  rod,"  the  scep- 
tre of  thy  kingdom,  O  Lord,  protect  us,  and  thy  pastoral  "  staff"  guide 
and  support  our  steps ;  till,  through  the  dreaded  valley,  we  pass  to 
the  heavenly  mountain,  on  which  St.  John  saw  "  the  Lamb  standing, 
with  a  great  multitude,  redeemed  from  the  earth."     Rev.  xiv.  1. 

5.  TJwu  preparest  a  table  before  me  in  the  presence  of  mine  enemies:  thou 
anointest  my  head  with  oil;  my  cup  runneth  over. 

Another  set  of  images,  borrowed  from  a  feast,  is  introduced  to  give 
us  ideas  of  those  cordials  and  comforts  prepared  to  cheer  and  invigo- 
rate the  fainting  soul,  while,  surrounded  by  "enemies,"  it  is  accom- 
plishing its  pilgrimage  through  life ;  during  which  time,  its  sorrows 
and  afflictions  are  alleviated  and.  sweetened  by  the  joys  and  consola- 
tions of  the  Holy  One ;  by  the  feast  of  a  good  conscience ;  by  the 
bread  of  life,  the  "oil"  of  gladness,  and  the  "cup"  of  salvation,  still 
full,  and  "  running  over." 

6.  Surely  goodness  and  mercy  shall  follow  me  all  the  days  of  my  life:  and 
I  will  dwell  in  the  house  of  the  Lord  for  ever. 

Experience  of  "  goodness  and  mercy,"  already  so  often  vouchsafed, 
begets  an  assurance  of  their  being  continued  to  the  end  ;  for  nothing 
can  separate  us  from  the  love  of  Christ,  if  we  do  not  separate  our- 


A    COMMENTARY    ON    THE    PSALMS.  Ill 

selves  from  it.  Thus  will  the  Lord,  our  Saviour,  provide  for  us  on 
earth,  and  conduct  us  to  heaven  ;  where  we  shall  dwell  to  "  length 
of  days,"  even  the  days  of  eternity,  "  one  fold  under  one  Shepherd  :" 
a  fold  into  which  no  enemy  enters,  and  from  which  no  friend  de- 
parts :  where  we  shall  rest  from  all  our  labours,  and  see  a  period  to 
all  our  sorrows  ;  where  the  voice  of  praise  and  thanksgiving  is  heard 
continually  ;  where  all  the  faithful,  from  Adam  to  his  last-born  son, 
shall  meet  together,  to  behold  the  face  of  Jesus,  and  to  be  blessed 
with  the  vision  of  the  Almighty  ;  where  "we  shall  hunger  no  more, 
neither  thirst  any  more,  neither  shall  the  sun  light  on  us,  nor  any 
heat.  But  the  Lamb,  which  is  in  the  midst  of  the  throne,  shall 
feed  us,  and  lead  us  to  living  fountains  of  waters."    Rev.  vii.  1(3,  17. 


FIFTH   DAY.— MORNING  PRAYER. 

PSALM  XXiV. 

ARGUMENT.— The  plan  of  this  Psalm,  according  to  the  letter  of  it,  is  beautifully 
delineated  by  Bishop  Lowth,  in  his  twenty-seventh  lecture.  The  ark  of  God  is  sup- 
posed to  be  moving',  in  a  grand  and  solemn  procession  of  the  whole  Israelitish  nation, 
towards  the  place  of  its  future  residence,  on  mount  Sion :  see  1  Chron.  xv.  On  as- 
cending the  mountain,  the  Psalm  is  sung,  declaring,  1,2.  the  sovereignty  of  Jehovah 
over  all  the  earth  ;  describing,  3 — 6.  what  the  character  ought  to  be  of  that  people 
whom  he  had  more  peculiarly  selected,  to  serve  him  in  tln>house  where  his  glory  was 
to  dwell,  and  of  which,  7 — 10.  it  was  now  about  to  take  possession.  All  this  is  by 
us  to  be  applied  to  the  Christian  church,  and  the  ascension  of  our  Lord  into  heaven  ; 
for  which  reason,  the  Psalm  is  one  of  those  appointed  to  be  used  on  Ascension-day. 

1.  The  earth  is  the  Lord's,  and  the  fulness  thereof;  the  world,  and  they  that 
dwell  therein. 

The  God  of  Israel  was  Lord  of  the  whole  earth,  by  right  of  crea- 
tion. The  same  Divine  Person  who  created  the  world,  hath  since, 
in  Christ,  redeemed  it;  and  it  is  his  again,  by  that,  right  also.  But 
the  church  Christian  is  his,  in  a  more  peculiar  manner,  as  the  churcn 
of  Israel  formerly  was.  We  are  doubly  bound  to  adore  and  to  obey 
him.  "  It  is  he  that  hath  made  us,  and  not  we  ourselves  :"  Psal.  c. 
2,  and  "we  are  not  our  own.  being  bought  with  a  price :"  1  Cor.  vi. 
20.  The  inference  is,  "  Let  us  glorify  God  in  our  bodies,  and  in  our 
spirits,  which  are,"  every  way,  "  God's." 

2.  For  he  hath  founded  it  upon  the  seas,  and  established  it  upon  the  foods. 

The  waters  which,  at  the  creation,  and  again  at  the  deluge,  over- 
spread all  things,  being,  by  the  power  of  God,  driven  down  into  the 
great  deep,  and  there  confined,  the  earth  was,  in  a  wonderful  man- 
ner, constructed  and  established,  as  a  circular  arch,  upon  or  over 
them.  Let  us  often  meditate  on  this  noble  subject  of  contemplation 
and  devotion ;  that  we  may  learn  whither  we  are  to  have  recourse,, 
when  in  danger  of  being  overwhelmed  by  sins  or  sorrows. 


112  A    COMMENTARY    ON    THE    PSALMS. 

3.  Who  shall  ascend  into  the  hill  of  the  Lord  ?  and  who  shall  stand  in  his 
holy  place. 

The  connexion  seems  to  be  this :  If  the  Almighty  Creator  and 
Lord  of  all  the  earth  has  chosen  us  to  be  his  peculiar  people,  to  serve 
and  worship  him  in  his  temple,  upon  the  holy  hill  of  Sion,  whither 
the  sacred  symbol  of  his  presence  is  now  ascending,  what  manner  of 
persons  ought  we  to  be?  The  reasoning  is  exactly  the  same,  as 
Bishop  Lowth  observes,  with  that  of  Moses,  in  Deut.  x.  14 — 16. 
"  Behold  the  heaven  and  the  heaven  of  heavens  is  the  Lord's  thy 
God  ;  the  earth  also,  with  all  that  therein  is.  Only  the  Lord  had  a 
delight  in  thy  fathers,  to  love  them ;  and  he  chose  their  seed  after 
them,  even  you,  above  all  people,  as  it  is  this  day.  Circumcise  there- 
fore the  foreskin  of  your  heart,  and  be  no  more  stiff-necked."  The 
argument  applies,  with  additional  force,  to  ourselves,  as  Christians. 
We  compose  a  far  more  numerous  and  magnificent  procession  than 
that  of  the  Israelites,  when  the  church  universal,  with  her  spiritual 
services,  attends  our  Lord,  as  it  were,  upon  his  ascension,  in  heart 
and  mind  ascending  with  him  into  the  holy  places  not  made  with 
hands. 

4.  He  that  hath  clean  hands,  and  a  pure  heart ;  who  hath  not  lifted  up  his 
soul  unto  vanity,  or,  placed  his  trust  in  vain  idols,  or,  in  the  creature,  nor 
sworn  deceitfully.  5.  He  shall  receive  the  blessing  from  the  Lord,  and  righ- 
teousness from  the  God  of  his  salvation. 

No  man  can  ascend  into  heaven  through  his  own  righteousness 
but  he  who  came  down  from  heaven,  and  performed  a  perfect  sinless 
obedience  to  the  will  of  God.  Sinners  of  old  were  purified,  through 
faith  in  him  that  was  to  come,  by  typical  offerings  and  ablutions,  be- 
fore they  approached  the  sanctuary.  We  have  been  cleansed  from 
our  sins,  and  renewed  unto  holiness,  by  the  blood  of  Christ,  and  the 
washing  of  the  Holy  Ghost.  Thus  we  become  his  people  :  thus  we 
"  receive  the  blessing  from  the  Lord,  and  righteousness  from  the  God 
of  our  salvation." 

6.  This  is  the  generation  of  them  that  seek  him,  that  seek  thy  face  O  Jacob, 
or,  O  God  of  Jacob. 

Such  ought  the  people  to  be  who  seek  the  presence  of  God,  and 
approach  to  worship  him  in  the  sanctuary  ;  who  celebrate  the  ascen- 
sion of  their  Redeemer,  and  hope,  one  day,  to  follow  him  into  those 
happy  mansions,  which  he  is  gone  before  to  prepare  for  them. 

7.  Lift  up  your  heads,  O  ye  gates  ;  and  be  ye  lift  up,  ye  everlasting  doors  : 
and  the  King  of  glory  shall  come  in.  8.  Who  is  the  King  of  glory?  The 
Lord  strong  and  mighty,  the  Lord  mighty  in  battle.  9,  10.  The  chorus  is  re- 
peated. 

Wre  must  now  form  to  ourselves  an  idea  of  the  Lord  of  glory,  after 
his  resurrection  from  the  dead,  making  his  entry  into  the  eternal 
temple  in  heaven,  as  of  old,  by  the  symbol  of  his  presence,  he  took 
possession  of  that  figurative  and  temporary  structure  which  once  stood 
upon  the  hill  of  Sion.  We  are  to  conceive  him  gradually  rising, 
from  mount  Olivet,  into  the  air,  taking  the  clouds  for  his  chariot,  and 


A    COMMENTARY    ON    THE    PSALMS.  113 

ascending  up  on  high  ;  while  some  of  the  angels,  like  the  Levites  in 
procession,  attendant  on  the  triumphant  Messiah  in  the  day  of  his 
power,  demand  that  those  everlasting  gates  and  doors,  hitherto  shut 
and  barred  against  the  race  of  Adam,  should  be  thrown  open,  for  his 
admission  into  the  realms  of  bliss.  "Lift  up  your  heads,  O  ye  gates  ; 
and  be  ye  lift  up,  ye  everlasting  doors ;  and  the  King  of  glory  shall 
come  in."  On  hearing  this  voice  of  jubilee  and  exultation  from  the 
earth,  the  abode  of  misery  and  sorrow,  the  rest  of  the  angels,  aston- 
ished at  the  thought  of  a  man  claiming  a  right  of  entrance  into  their 
happy  regions,  ask  from  within,  like  the  Levites  in  the  temple,  "  Who 
is  this  King  of  glory?"  To  which  question  the  attendant  angels 
answer,  in  a  strain  of  joy  and  triumph — and  let  the  church  of  the  re- 
deemed answer  with  them — "  The  Lord  strong  and  mighty,  the  Lord 
mighty  in  battle ;"  the  Lord  Jesus,  victorious  over  sin,  death,  and 
hell.  Therefore  we  say,  and  with  holy  transport  we  repeat  it,  "  Lift 
up  your  heads,  O  ye  gates ;  and  be  ye  lift  up,  ye  everlasting  doors ; 
and  the  King  of  glory  shall  come  in."  And  if  any  ask,  "  Who  is 
the  King  of  glory?"  to  heaven  and  earth  we  proclaim  aloud — "  The 
Lord  of  Hosts ;"  all-conquering  Messiah,  Head  over  every  creature, 
the  Leader  of  the  armies  of  Jehovah,  "  He  is  the  King  of  glory." 
Even  so,  Glory  be  to  thee,  O  Lord  most  High  !     Amen  Hallelujah. 


PSALM  XXV. 

ARGUMENT. — It  is  much  the  same,  whether  we  suppose  the  church,  or  any  single 
member  thereof,  to  be  speaking  throughout  this  Psalm,  and  praying,  1 — 3.  for  help 
and  protection  against  spiritual  enemies ;  4,  5.  for  knowledge  and  direction  in  the 
way  of  godliness ;  pleading  for  this  purpose,  6,  6.  God's  mercies  of  old ;  8.  the  per- 
fections of  his  nature  ;  9,  10.  enumerating  the  qualifications  requisite  for  scholars  in 
the  divine  school;  11.  upon  the  strength  of  these  arguments,  enforcing  the  petition 
for  mercy  ;  12 — 14.  describing  the  blessedness  of  the  man  who  feareth  the  Lord  ;  15 
— 21.  preferring  divers  petitions  ;  and  22.  closing  the  whole  with  one  for  the  final  re- 
demption of  the  Israel  of  God. 

1.  Unto  thee,  O  Lord,  do  I  lift  vp  my  sonl.  2.  O  my  God,  I  trust  in  thee: 
let  me.  not  be  ashamed;  let  not  mine  enemies  triumph  over  me. 

Cares  and  pleasures  are  the  weights  which  press  the  soul  down  to 
earth,  and  fasten  her  thereto ;  and  it  is  the  spirit  of  prayer,  which 
must  enable  her  to  throw  off  these  weights,  to  break  these  cords,  and 
to  "  lift  up"  herself  to  heaven.  He  who  "  trusted) w  in  any  thing,  but 
in  God,  will  one  day  be  "ashamed"  and  confounded,  and  give  his 
spiritual  " enemies"  cause  "to  triumph  over  him." 

3.  Yea,  let  none  that  wait  on  thee  be  ashamed :  let  them  be  ashamed  which 
transgi^ess  without  a  cause,  or,  vainly,  rashly. 

God,  as  a  father  and  a  master,  will  never  suffer  his  children  and 
servants  to  want  his  favour  and  protection ;  nor  will  he  permit  ma- 
licious rebels  to  enjoy  it.  Honour  will,  in  the  end,  be  the  portion  of 
the  former,  and  shame  the  inheritance  of  the  latter. 

15 


114  A    COMMENTARY    ON    THE    PSALMS. 

4.  Show  me  thy  ways,  O  Lord ;  teach  me  thy  paths.  5.  Lead  me  in  tky 
truth,  and  teach  me  ;  for  thou  art  the  God  of  my  salvation  ;  on  thee  do  I  wait 
all  the  day. 

We  are  travellers  to  heaven,  who,  through  temptation,  are  often 
drawn  aside,  and  lose  our  way.  The  way  is  the  law  of  God  ;  and, 
to  keep  that  law,  is  to  walk  in  the  way.  God  only  can  put  us  in 
the  way,  and  preserve  and  forward  us  therein  ;  for  which  purpose, 
we  must  continue  instant  in  prayer  to  "  the  God  of  our  salvation," 
that  he  would  "teach"  us  to  do  his  will;  that  so  we  may  not  be 
ashamed  and  confounded. 

6.  Remember,  O  Lord,  thy  tender  mercies,  and  thy  loving  kindnesses ;  for 
they  have  been  ever  of  old. 

The  soul,  when  hard  beset  with  sins  and  sorrows,  is  apt  to  think 
that  God  hath  forsaken  and  forgotten  her.  In  this  case,  she  cannot 
more  effectually  prevail  upon  him,  or  comfort  herself,  than  by  recol- 
lecting, and,  as  it  were,  reminding  him  of  former  mercies  ;  since> 
however  the  dispositions  and  affections  of  men  may  alter;  God  is  al- 
ways the  same. 

7.  Remember  not  the  sins  of  my  youth,  nor  my  transgressions :  according  ib 
thy  mercy  remember  thou  me,  for  thy  goodness''  sake,  O  Lord. 

When  God  remembers  his  mercy,  he  forgets  our  sins ;  and  when 
he  forgets  our  sins,  he  remembers  his  mercy ;  for  what  else  is  his 
mercy,  but  the  forgiveness,  the  blotting-out,  the  non-imputation  of 
sin  ?  Who  that  has  lived  long  in  the  world,  can  survey  the  time  past 
of  his  life,  without  breaking  forth  into  this  petition,  adding,  to  "  the 
sins  of  his  youth,"  the  many  transgressions  of  his  riper  years. 

8.  Good  and  upright  is  the  Lord  :  therefore  will  he  teach  sinners  in  the  way. 

Another  argument  for  hope  and  trust  in  God,  is  drawn  from  his 
nature.  He  hates  sin,  and  loves  righteousness  ;  he  sent  his  Son  to 
suffer  for  the  one,  and  his  Spirit  to  produce  the  other  ;  and  he  cannot 
but  be  faithful  and  just  to  his  own  gracious  promises,  which  all  cen- 
tre in  the  salvation  of  sinners  by  pardon  and  grace  through  Him  who 
is  "  the  way,  the  truth,  and  the  life." 

9.  The  meek  will  he  guide  in  judgment :  and  the  meek  will  he  teach  his 
way. 

Pride  and  anger  have  no  place  in  the  school  of  Christ.  The  Mas- 
ter himself  is  "meek  and  lowly"  of  "heart;"  much  more,  surely, 
ought  the  scholars  to  be  so.  He  who  hath  no  sense  of  his  ignor- 
ance, can  have  no  desire  or  capability  of  knowledge,  human  or  di- 
vine. 

10.  All  the  paths  of  the  Lord  are  mercy  and  truth,  unto  such  as  keep  Jiis 
covenant  and  his  testimonies. 

The  law  of  God  is  the  way  by  which  he  cometh  to  us,  as  well  as 
that  by  which  we  go  to  him  ;  and  all  the  different  dispensations  of 
that  law,  here  styled  the  "paths  of  the  Lord,"  are  composed  of 
"  mercy  and  truth ;"  mercy  promising,  and  truth  performing,  meet 


A    COMMENTARY    ON    THE    PSALMS.  115 

together  in  Christ,  who  is  "  the  end  of  the  law  to  every  one  that  be- 
lie veth  j"  to  such  as  "  keep  his  covenant  and  his  testimonies." 

11.  For  thy  name's  sake,  O  Lord,  pardon  mine  iniquity  ;  for  it  is  great. 

The  pardon  of  sin  is  to  be  asked,  and  obtained,  through  that  gra- 
cious "  name,"  in  which  "  mercy  and  truth  are  met  together  ;"  and 
so  "great"  is  our  sin,  that  pardon  can  be  had  only  through  that 
name. 

12.  What  man  is  he  that  feareth  the  Lord  ?  Him  shall  he  teach  in  the  way 
that  he  shall  choose. 

The  blessings  consequent  upon  "the  fear  of  the  Lord"  are  such 
as  will  fully  justify  the  earnestness  and  fervour  of  the  foregoing  pe- 
titions for  pardon  and  grace.  "  The  fear  of  the  Lord  is  the  begin- 
ning of  wisdom."  He  w^o  hath  it,  will  "choose"  the  right  way, 
and  will  be  "  taught"  to  go  therein. 

13.  His  soul  shall  dwell  at  ease,  Heb.  lodge  in  goodness;  and  his  seed  shall 
inherit  the  earth. 

It  is  a  privilege  of  "  the  man  who  feareth  the  Lord,"  that  not  only 
in  this  present  life,  all  things  work  together  for  his  "  good,"  but  his 
soul,  after  having  persevered  in  righteousness,  shall  take  up  its  abode 
in  the  mansions  of  felicity.  His  "  seed"  likewise  shall  be  blessed  in 
the  same  manner,  with  such  a  portion  of  the  temporal  promise  made 
to  Abraham  as  God  seeth  best  for  them,  and  certainly  with  an  abun- 
dant share  in  the  spiritual  inheritance,  the  new  earth,  wherein  dwell 
righteousness,  joy,  and  glory.  "  Blessed  are  the  meek,"  the  seed  of 
Christ,  "  for  they  shall  inherit  the  earth."    Matt.  v.  5. 

14.  The  secret,  Heb.  f  '.red  counsel,  or,  design  of  the  Lord,  is  with  them  that 
fear  him;  and  he  will  show  them  his  covenant,  Heb.  and  his  covenant,  to  make 
them  know  it. 

The  greatest  happiness  of  man  in  this  world  is,  to  know  the  fixed 
and  determinate  counsels  of  God  concerning  the  human  race,  and 
to  understand  the  covenant  of  redemption.  This  likewise  is  the  re- 
ward of  "the  fear  of  the  Lord,"  which  humbles  the  soul,  and  pre- 
pares it  for  divine  illumination,  causing  it  to  place  all  its  comfort  in 
meditation  on  the  wonders  of  heavenly  love.  "  All  things  which  I 
have  heard  of  my  Father  I  have  made  known  unto  you,"  saith  our 
Lord  to  his  disciples  :  John  xv.  15. 

15.  Mine  eyes  are  ever  toward  the  Lord  ;  for  he  shall  pluck  mv  feet  out  of 
the  net.  y  J  J 

Encouraged  to  hope  for  the  blessings  above  mentioned,  the  lowly 
suppliant  still  continues  to  fix  the  eyes  of  his  understanding  on  their 
proper  object,  God  his  Saviour,  beholding  his  glory,  attending  to  his 
will,  and  expecting  his  mercy.  An  unfortunate  dove,  whose  feet 
are  taken  in  the  snare  of  the  fowler,  is  a  fine  emblem  of  the  soul, 
entangled  in  the  cares  or  pleasures  of  the  world  ;  from  which  she 
desires,  through  the  power  of  grace,  to  fly  away,  and  to  be  at  rest 
with  her  glorified  Redeemer. 


116  A    COMMENTARY    ON    THE    PSALMS. 

16.  Turn  me  unto  thee,  and  have  mercy  upon  me;  for  I  am  desolate  and 
afflicted. 

They  who  ever  looking  upon  the  Lord  will  be  heard,  when  they 
beseech  him  to  turn  his  face,  and  to  look  upon  them.  When  the 
soul,  forsaking  and  forsaken  by  all  earthly  supports  and  comforts, 
finds  herself  in  a  state  of  desolation,  and  is  experimentally  convinced 
of  her  being,  not  in  a  paradise  of  delights,  but  in  a  vale  of  misery, 
then  her  visitation  and  deliverance  are  at  hand. 

The  troubles  of  my  heart  are  enlarged:  O  bring  thou  me  out  of  my  dis- 
tresses. 

As  life  is  prolonged,  troubles  are  generally  enlarged,*  till  at  length 
they  take  up  what  room  there  is  in  the  heart.  The  last  scene  of 
the  tragedy  is  the  most  calamitous.  So  it  was  in  the  life  of  our 
dear  Master.  And  every  man  will  sooner  or  later  perceive,  that  God 
alone  can  "  bring  him  out  of  his  distresses." 

18.  Look  upon  mine  affliction  and  my  pain  ;  and  forgive  all  my  sins. 

Affliction  and  pain,  whether  of  mind  or  body,  are  the  fruits  of 
sin  ;  and  the  pardon  of  sin  is  the  first  step  towards  the  removal  of 
sorrow.  The  latter  is  sent  to  beget  in  us  a  due  sense  of  the  former, 
in  order  to  a  deliverance  from  both.  In  the  new  earth  "  dwelleth 
righteousness ;"  and  for  that  reason,  "  there  is  no  more  sorrow,  pain, 
nor  crying."    2.  Pet  hi.  13  ;  Rev.  xxi.  4. 

19.  Consider  mine  enemies,  for  they  are  many  ;  and  they  hate  me  with  cruel 
hatred. 

As  the  evils  we  suffer  are  great,  so  the  enemies  we  have  to  en- 
counter are  many.  Their  name  is  "  legion :"  and  to  their  envy, 
hatred,  and  malice  there  are  no  bounds.  How  unequal  the  combat, 
unless  thou,  O  God,  goest  forth  with  us  by  thy  grace,  "  conquering 
and  to  conquer  !" 

20.  O  keep  my  soul,  and  deliver  me:  let  me  not  be  ashamed :  for  J  have  put 
my  trust  in  thee. 

Preservation  from  sin,  and  deliverance  from  death,  are  two  great 
gifts  of  God,  through  Jesus  Christ  our  Lord.  For  the  latter  clause, 
see  ver.  2. 

21.  Let  integrity  and  uprightness  preserve  me  ;  for  I  wait  on  thee. 

How  many  wishes  do  our  hearts  send  forth  after  riches,  honours, 
and  pleasures  !  how  few  after  "  integrity  and  uprightness  !"  yet  these 
can  "preserve"  us,  and  those  cannot.  Absolute  integrity  and  up- 
rightness are  the  prerogatives  of  the  King  of  righteousness  :  and  it 
is  his  grace  which  makes  us  such  as  his  mercy  will  accept.  On  him 
therefore  let  us  "  wait." 

*  Bishop  Lowth,  with  some  slight  alteration  of  the  text,  thinks  the  rendering  should 
be, 

Coarctationes  cordis  mei  dilata  ; 
Et  ex  augustiis  meis  educ  me. 

See  MeyricVs  Annotations. 


A    COMMENTARY    ON    THE    PSALMS.  117 

22.  Redeem  Israel,  O  God,  out  of  all  his  troubles. 
In  the  common  salvation  all  have  an  interest ;  and  for  that  reason, 
all  should  pray  for  it.  The  earthly  David  petitioned  for  Israel ;  the 
heavenly  David  ever  continueth  to  intercede  for  the  church ;  and 
every  Christian  ought  to  become  a  suppliant  for  his  brethren,  still 
lookino-  and  longing  for  that  glorious  day,  when,  by  a  joyful  resur- 
rection unto  life  eternal,  God  shall  indeed  «  redeem  Israel  out  of  all 
his  troubles." 


PSALM  XXVI. 

ARGUMENT.— The  party  speaking  in  this  Psalm,  whether  we  suppose  it  to  be  the 
typical,  or  the  true  David,  the  church,  or  any  member  thereof,  lying  under  the  false 
accusations  of  calumny,  1, 2, 3.  appealeth  to  God  in  behalf  of  injured  innocence  ;  4,  5. 
disclaimed  all  connexion  with  wicked  men  ;  6,  7,  8.  declareth  a  fixed  resolution  to 
adhere  to  the  worship  of  God  in  the  church  ;  9,  10.  prayeth  to  be  delivered  from  the 
ungodly  ;  11.  again  protesteth  integrity,  and,  12.  determineth  to  praise  the  Lord. 

1.  Judge  me,  O  Lord,  for  I  have  walked  in  mineintegrity  ;  I  have  trusted 
also  in  the  Lord  :  therefore  I  shall  not  slide.  • 

We  have  here  an  appeal  to  God,  in  behalf  of  injured  and  calum- 
niated innocence.  This  was  the  case  of  David,  with  regard  to  the 
accusations  of  Saul ;  of  Christ,  with  regard  to  those  of  the  Jews ; 
and  it  is  often  the  case  of  the  church,  and  of  good  men  in  the  world  ; 
for  whose  use  this  Psalm  seems  peculiarly  calculated. 

2.  Examine  me,  O  Lord,  and  prove  me  ;  try  my  reins  and  my  heart. 

A  trial  of  this  sort  might  be  desired  by  David,  and  may  be  desired 
by  men,  like  him,  conscious  of  their  integrity,  as  to  the  particular 
crimes  charged  upon  them  by  the  malice  of  their  enemies.  Christ 
alone  could  ask  such  a  trial  at  large,  as  being  equally  free  from  every 
kind  and  degree  of  sin ;  and  certain  of  receiving  additional  lustre 
from  the  increasing  heat  of  the  furnace. 

3.  For  thy  loving-kindness  is  before  mine  eyes:  and  I  have  walked  in  thy 
truth. 

They  who  study,  in  order  to  copy,  the  "loving-kindness"  and  the 
"truth"  of  God,  may  have  confidence  towards  him,  whose  "truth" 
will  not  suffer  him  to  be  false  to  the  promises,  which  his  "loving- 
kindness  "  prompted  him  to  make. 

4.  I  have  not  sat  with  vain  persons,  neither  will  I  go  in  with  dissemblers. 
5.  I  have  hated  the  congregation  of  evil  doers;  and  will  not  sit  with  the 
wicked. 

David,  driven  by  Saul  into  a  land  of  aliens,  yet  preserved  himself 
from  the  contagion  of  idolatry.  And  happy  the  Christian,  who  can 
say,  that,  during  the  time  of  his  banishment  and  pilgrimage,  he  hath 
escaped  the  pollutions  that  are  in  the  world,  namely,  vanity  and  hy- 
pocrisy, evil  practices,  and  wicked  principles.  Christ  alone,  like  his 
emblem  the  light,  passed  through  all  things  undefiled. 


118  A    COMMENTARY    ON    THE    PSALMS. 

6.  I  will  wash  mine  hands  in  my  innocency  :  so  will  I  compass  thine  altar, 
O  Lord :  7.  That  I  may  publish  with  the  voice  of  thanksgiving,  and  tell  of 
all  thy  wondrous  works. 

Instead  of  consorting  with  the  heathen,  David  comforts  himself 
with  the  future  prospect  of  restoration  to  Jerusalem  ;  of  attending  the 
service  of  God  in  the  tabernacle  ;  of  performing  the  legal  ablutions, 
in  token  of  innocency  thereby  signified  ;  and  of  singing,  before  the 
holy  altar,  psalms  of  praise  for  his  deliverance.  The  believing  soul, 
in  like  manner,  may  find  perpetual  consolation,  while  she  looks  for- 
ward toward  her  return  home  from  her  exile  in  the  world,  to  the 
Jerusalem  above ;  her  access  to  the  fountain  of  life  and  purity ;  her 
employment  of  serving  God  in  the  eternal  temple ;  and  chanting 
forth,  with  angels  and  archangels,  the  new  songs  of  the  celestial  Sion 
for  so  great  salvation. 

8.  Lord,  I  have  loved  the  habitation  of  thy  house,  and  the  place  where  thy 
honour  dwelleth,  Heb.  the  place  of  the  tabernacle  of  thy  glory. 

With  what  ardent  affection  the  banished  prophet  sighs  for  the 
beauty  of  holiness  in  the  church  !  the  most  amiable  object  on  earth, 
because  the  nearest  resemblance  of  heaven,  where  is  the  true  "  habi- 
tation of  God's  house,  and  the  place  of  the  tabernacle  of  his  glory  ;" 
since  of  the  heavenly  Jerusalem  St.  John  tells  us,  that  "  the  Lord 
God  Almighty  and  the  Lamb  are  the  temple."     Rev.  xxi.  22. 

9.  Gather  not  my  soul  with  sinners,  nor  my  life  with  bloody  men :  10.  In 
whose  hands  is  mischief,  and  their  right  hand  is  full  of  bribes. 

In  consideration  of  his  integrity  and  piety,  David  beseeches  God 
not  to  deliver  him  over  into  the  hands  of  his  unjust  and  bloody  ene- 
mies, nor  to  reckon  him  in  their  number.  Let  our  lot,  O  Lord,  be 
among  thy  children  here,  that  it  may  be  among  them  hereafter. 

11.  But  as  for  me,  I  will  walk  in  mine  integrity :  redeem  me,  and  be  mer- 
ciful unto  me. 

The  Christian's  resolution,  like  that  of  the  prophet,  must  be,  to 
hold  fast  his  "  integrity"  in  the  midst  of  his  enemies,  and  not  follow 
a  multitude  to  do  evil ;  as  knowing,  that  the  day  of  final  "  redemp- 
tion and  mercy  "  will  come. 

12.  My  foot  standeth  in  an  even  place  ;  in  the  congregations  will  I  bless  the 
Lord. 

The  law  of  God  is  that  "  even  place,"  that  plain  and  direct  path, 
in  which  the  affections,  which  are  the  '-feet"  of  the  soul  must  be 
immovably  fixed,  so  that  nothing  may  induce  her  to  swerve  from 
the  stability  of  her  purpose,  to  the  right  hand  or  to  the  left.  David, 
upon  his  return  to  his  country,  "blessed  the  Lord  in  the  congrega- 
tion" of  Israel,  by  singing  Psalms  of  praise  and  thanksgiving;  and 
by  the  constant  use  of  those  very  Psalms,  the  Lord  is  daily  "  blessed" 
in  all  Christian  "  congregations"  throughout  the  world  j  yea,  and  he 
shall  be  so  blessed  to  the  end  of  time. 


A    COMMENTARY    ON    THE    PSALMS.  119 

FIFTH  DAY.— EVENING  PRAYER. 

PSALM  XXVII. 

ARGUMENT. — This  Psalm  containeth,  1—3.  a  declaration  of  trust  and  confidence  in 
Jehovah,  amidst  the  dangers  and  tumults  of  war;  4.  a  longing  desire  of  restoration 
to  the  city  and  house  of  God  ;  5,  6.  a  triumphant  assurance  of  final  victory  and  ex- 
ultation ;  7 — 12.  earnest  prayer  for  support  and  protection  ;  13.  a  profession  of  faith, 
and  its  mighty  power  and  comfort  in  affliction  ;  14.  an  exhortation  to  patience. 

1.  The  Lord  is  my  light  and  my  salvation  ;  whom  shall  lfcar  ?  The  Lord 
is  the  strength  of  my  life,  of  whom  shall  I  be  afraid. 

God  is  our  "  light,"  as  he  showeth  us  the  state  we  are  in,  and  the 
enemies  we  have  to  encounter  ;  he  is  our  "  strength,"  as  he  enableth 
us,  by  his  grace,  to  cope  with,  and  overcome  them  :  and  he  is  our 
'{ salvation,"  as  the  author  and  finisher  of  our  deliverance  from  sin, 
death,  and  Satan.  All  this  he  was  to  the  blessed  person  whom  David 
represented ;  and  all  this  he  will  be  to  his  faithful  servants.  "  If 
God"  therefore  "be  for  us,  who  can  be  against  us?"     Rom.  viii.  31. 

2.  When  the  wicked,  even  mine  enemies  and  my  foes,  came  upon  me  to  eat 
up  my  flesh,  they  stumbled  and  fell. 

The  past  time  is  often  used,  in  the  prophetical  language,  to  inti- 
mate the  certainty  of  the  future.  Faith  sees  the  foe  already  van- 
quished, and  the  prey  snatched  from  the  jaws  of  the  devouring  lion. 

3.  Though  an  host  should  encamp  against  me,  my  heart  shall  not  fear: 
though  war  should  rise  against  me,  in  this  will  /  be  confident 

What  avails  it,  that  the  "host"  of  darkness  is  in  arms,  and  the 
world  taking  the  field  against  us,  when  the  Lord  is  our  light,  and 
heaven  our  ally? 

4.  One  thing  have  I  desired  of  the  Lord,  that  will  I  seek  after  ;  that  I  may 
dwell  in  the  house  of  the  Lord  all  the  days  of  my  life,  to  behold  the  beauty  of 
the  Lord,  and  to  inquire  in  his  temple. 

The  victories  of  David  ended  in  his  restoration  to  Jerusalem,  and 
the  service  of  God :  the  victories  of  Christ  terminated  in  his  trium- 
phant return  to  a  better  Jerusalem  ;  and  this  ought  to  be  the  "  one 
thing  desired"  by  the  Christian,  that,  after  his  conquest  over  his 
body  of  sin,  he  may  pass  the  unnumbered  days  of  eternity  in  the 
courts  of  heaven,  contemplating  the  beauty  and  glory  of  his. Re- 
deemer. 

5.  For  in  the  time  of  trouble,  he  shall  hide  me  in  his  pavilion:  in  the  secret 
of  his  tabernacle  shall  he  hide  me  ;  he  shall  set  me  up  upon  a  rock. 

The  protection  and  consolation  experienced  by  believers  of  the 
church  militant,  give  them  a  taste  of  the  loving-kindness  of  the  Lord, 
and  make  them  impatiently  desirous  of  quenching  their  thirst  at  the 
fountain  of  divine  pleasures,  after  they  shall  have  been  exalted  upon 
the  rock  of  ap;es,  from  whence  that  fountain  flows. 


120  A    COMMENTARY    ON    THE    PSALMS. 

6.  And  now  shall  mine  head  be  lifted  up  above  mine  enemies  round  about 
me:  therefore  will  Ioffer  in  his  tabernacle  sacrifices  of  joy;  1  will  sing,  yea, 
J  will  sing  praises  unto  the  Lord. 

These  words,  as  they  are  supposed  to  be  spoken  by  David,  by 
Christ,  or  by  the  church,  express  their  respective  assurances,  through 
faith,  of  final  victory  over  their  several  enemies,  with  their  determined 
resolution  of  singing  hallelujahs  to  Jehovah  for  the  same. 

7.  Hear,  O  Lord,  when  /  cry  with  my  voice :  have  mercy  also  upon  me,  and 
answer  me. 

From  the  assurances  of  faith  it  is  always  good  to  descend  to  the 
humiliation  of  prayer  to  God,  who  alone  can  grant  unto  us  that  one 
thing  which  we  desire,  and  long  after,  while  in  the  land  of  our  cap- 
tivity, and  house  of  our  pilgrimage.  See  ver.  4. 

8.  When  thou  saidst,  Seek  ye  my  face;  my  heart  said  unto  thee,  Thy  face 
Lord,  will  I  seek. 

The  voice  of  God,  throughout  the  Scriptures,  exhorteth  the  be- 
liever to  turn  away  from  the  delusive  appearances  of  the  creature, 
and  to  seek  after  Him  who  is  "  altogether  lovely,"  until  he  behold 
"  the  glory  of  God  in  the  face  of  Jesus  Christ."  To  this  voice  the 
believer  answers,  like  a  well-tuned  instrument  to  the  master's  touch, 
declaring  his  resolution  so  to  do. 

9.  Hide  not  thy  face  far  from  me;  put  not  thy  servant  away  in  anger:  thou 
hast  been  my  help;  leave  me  not,  neither  forsake  me,  O  God  of  my  salvation! 

The  suppliant,  having  determined  to  seek  the  face  of  God,  here 
prayeth,  that  he  would  permit  himself  to  be  found,  and  to  be  seen ; 
and  that  he  would  not,  by  "hiding  his  face,"  cause  the  light  of 
knowledge  to  become  darkness,  and  the  fire  of  charity  to  go  out.  The 
church  dreadeth  nothing  so  much  as  an  eclipse  of  the  "  Sun  of  Righ- 
teousness." 

10.  When  my  father  and  my  mother  forsake  me  then  the  Lord  will  take  me 
up. 

A  time  will  come,  when  the  dearest  earthly  friends  and  relations 
can  no  longer  be  of  any  assistance  to  us.*  The  case  of  the  church 
and  of  the  soul  is  sometimes  compared  to  that  of  a  poor  helpless, 
exposed  orphan.  Where  worldly  comforts  end,  heavenly  ones  begin. 
See  Isa.  xlix.  15  ;  Matt,  xxiii.  37 ;  John  ix.  35. 

11.  Teach  me  thy  way,  O  Lord,  and  lead  me  in  a  plain  path,  because  of 
mine  enemies. 

The  child  of  God,  learning  to  walk  in  the  law  of  his  heavenly 
Father,  prayeth  to  be  directed  and  strengthened  from  above,  that  the 
enemy  may  neither  pervert  his  steps,  nor  triumph  in  his  fall. 

12.  Deliver  me  not  over  unto  the  will  of  mine  enemies:  for  false  witnesses 
are  risen  up  against  me,  and  such  as  breathe  out  cruelty. 

David  had  his  enemies  and  false  accusers ;  Christ  also  had  his : 

*  As  there  seems  to  be  some  difficulty  in  supposing  the  Psalmist's  parents  to  have 
"  deserted"  him,  they  mi?ht  perhaps  be  said  to  have  "forsaken'  him,  (as  Muis  con- 
jectures,) that  is,  to  have  left  him  behind  them,  as  being  dead.     Merrick. 


A    COMMENTARY    ON    THE    PSALMS.  121 

and  every  child  of  God  hath  need  to  petition  for  deliverance  from  the 
great  enemy  of  his  salvation,  the  grand  accuser  of  the  brethren,  who 
is  ever  breathing  out  malice  and  cruelty  against  the  body  and  mem- 
bers of  Christ. 

13.  I  had  fainted,  unless  I  had  believed  to  see  the  goodness  of  the  Lord,  in  the 
land  of  the  living. 

"Faith"  in  the  comfortable  promises  of  God  is  the  only  sovereign 
cordial  for  a  fainting  spirit.  Earth  is  the  land  of  the  dying ;  we 
must  extend  our  prospect  into  heaven,  which  is  the  land  of  the  "liv- 
ing," where  the  faithful  shall  "see,"  and  experience  evermore  "the 
goodness  of  the  Lord." 

14.  Wait  on  the  Lord :  be  of  good  courage,  and  he  shall  strengthen  thine 
heart :  wait,  I  say,  on  the  Lord. 

The  person  speaking  concludes  with  an  apostrophe  to  his  own 
soul,  resulting  from  the  confidence  in  God,  expressed  ver.  1,  from  the 
desire  and  the  hope  of  heaven,  4 — 13,  and  from  the  manifold  pledges 
of  the  divine  love  already  received  in  this  life,  14  :  the  proper  inference 
from  all  which  considerations  is  this  ;  that  we  should  patiently  "  wait 
on  the  Lord,"  till  the  few  and  evil  days  of  our  pilgrimage  pass  away, 
and  we  arrive  at  the  mansions  prepared  for  us,  in  the  house  of  our 
heavenly  Father  ;  till  our  warfare  be  accomplished,  and  terminate  in 
the  peace  of  God  ;  till  the  storms  and  tempests  of  wintry  time  shall 
give  place  to  the  unclouded  calm,  and  the  ever-blooming  pleasures  of 
eternal  spring. 


PSALM   XXVIII. 


ARGUMENT. — This  Psalm,  like  the  twenty-second  and  many  others,  consisteth  of 
two  parts.  For,  1 — 5.  the  trne  David  appeareth  in  his  state  of  humiliation  and  suf- 
fering ;  he  prayeth  for  deliverance,  and  prophesieth  the  destruction  of  his  enemies ; 
6 — 9.  He  singeth  a  sweet,  though  short  hymn  of  triumph,  and  intercedeth  for  his 
church  and  people. 

1.  Unto  thee  will  I  cry,  O  Lord,  my  rock  ;  be  not  silent  to  me:  lest,  if  thou 
be  silent  to  me,  I  become  like  them  that  godown  into  the  pit. 

The  true  David  here  maketh  supplication,  "with  strong  crying," 
to  the  Father,  that  he  may  not  be  suffered  to  continue,  like  other  men, 
under  the  dominion  of  the  "  grave."  The  Christian  prayeth,  in  the 
same  words,  to  be  delivered  from  the  "pit"  of  corruption;  and 
mightily  should  he  "cry"  to  Jehovah,  the  "rock"  of  his  salvation, 
until  his  prayer  be  heard  and  answered. 

2.  Hear  the  voice  of  my  sitpplications,  when  I  cry  unto  thee,  when  I  lift  up 
my  hands  towards  thy  holy  oracle. 

Christ  frequently  interceded  for  his  people,  with  his  "  hands  lifted 
up "  toward  "  heaven,"  in  fervent  prayer  :  and  "  I  will,"  saith  the 
apostle,  "that  men  pray  everywhere  lifting  up  holy  hands  :"  1  Tim. 
ii.  8.  Shall  our  Redeemer  pray  for  us,  and  shall  we  not  pray  for 
ourselves  ? 

6 


122  A    COMMENTARY    ON    THE    PSALMS. 

3.  Draw  me  not  away  with  the  wicked,  and  with  the  workers  of  iniquity, 
which  speak  peace  to  their  neighbours,  but  mischief  is  in  their  hearts. 

Christ,  who  alone  is  without  sin,  petitioneth  that  he  may  not  be 
oppressed  by  sinners  ;  he  who  is  truth  and  love,  pra'yeth  to  be  pre- 
served from  the  "  false  and  malicious."  Let  us  pray  to  be  made  like 
him ;  and  like  him  to  be  delivered  from  evil,  especially  from  the  evil 
of  a  "lying  and  slandering"  tongue. 

4.  Give  them  according  to  their  deeds,  and  according  to  the  wickedness  of 
their  endeavours  ;  give  them  after  the  work  of  their  hands :  render  to  them 
their  desert.  5.  Because  they  regard  not  the  works  of  the  Lord,  nor  the  opera- 
tion of  his  hands,  he  shall  destroy  them,  and  not  build  them  up. 

In  these  verses,  as  indeed  in  most  of  the  imprecatory  passages, 
the  imperative  and  the  future  are  used  promiscuously  ;  "  Give  them 
—render  them — he  shall  destroy  them."  If,  therefore,  the  verbs  in 
all  such  passages  were  uniformly  rendered  in  the  future,  every  objec- 
tion against  the  Scripture  imprecations  would  vanish  at  once,  and 
they  would  appear  clearly  to  be  what  they  are,  namely,  prophecies 
of  the  divine  judgments,  which  have  been  since  executed  against  the 
Jews,  and  which  will  be  executed  against  all  the  enemies  of  Jeho- 
vah and  his  Christ,  whom  neither  the  "  works  "  of  creation,  nor  those 
of  redemption,  can  lead  to  repentance. 

6.  Blessed  be  the  Lord,  because  he  hath  heard  the  voice  of  my  supplications. 
7.  The  Lord  is  my  strength  and  my  shield  ;  my  heart  trusted  in  him,  and  I 
am  helped  ;  and  therefore  my  heart  greatly  rejoiceth  ;  and  with  my  song  will  I 
praise  him. 

The  scene  now  changes  from  the  humiliation  and  sufferings,  to 
the  glory  and  triumph  of  Christ,  our  head,  who  through  the  power 
of  the  Divinity,  having  overcome  his  enemies,  may  be  supposed,  at 
his  resurrection  from  the  dead,  to  have  sung  this  strain  ;  a  strain 
which  they  who  have  been  delivered  from  sin  and  sorrow,  will  best 
understand  by  using  it. 

8.  The  Lord  is  their  strength,  and  he  is  the  saving  strength  of  his  Anointed, 
or,  Christ. 

He  who  saved  and  exalted  the  Head,  will  also  save  and  exalt  the 
members  ;  or,  as  St.  Paul  expresseth  it,  "  If  the  Spirit  of  him  that 
raised  up  Jesus  from  the  dead  dwell  in  you  :  he  that  raised  up  Christ 
from  the  dead,  shall  also  quicken  your  mortal  bodies  by  his  Spirit, 
that  dwelleth  in  you  :"  Rom.  viii.  11.  And  for  the  accomplishment 
of  this  glorious  salvation,  the  salvation  of  his  church,  the  Redeemer 
intercedeth  in  the  remaining  verse  of  this  Psalm. 

9.  Save  thy  people,  and  bless  thine  inheritance ;  feed  them  also,  and  lift 
them  up  for  ever. 

Save  us,  O  Lord  Jesu,  from  our  sins;  bless  us,  O  thou  son  of 
Abraham,  with  the  blessing  of  righteousness ;  feed  us,  O  thou  good 
Shepherd  of  the  sheep ;  and  lift  us  up  for  ever  from  the  dust,  O  thou 
who  art  the  resurrection  and  the  life ! 


A    COMMENTARY    ON    THE    PSALMS.  123 


PSALM  XXIX. 

ARGUMENT.— In  this  Psalm,  the  prophet  1,  2.  calleth  the  kings  of  the  earth  to  give 
glory  to  Jehovah,  and  to  the  voice,  or  word,  of  his  power ;  the  effects  of  which,  in 
the  world  and  in  the  church,  are  most  magnificently  described  ;  the  same  things 
being  true  of  thundt*  and  lightning  in  the  former,  and  of  the  Word  of  God  in  the 
latter ;  as  each  of  them  is  styled  the  "  Voice  of  the  Lord  ;"  and  both,  3,  4.  are  mighty 
in  operation  ;  both,  5.  rend,  and,  6,  7.  shake,  and,  8.  pierce,  and  melt,  and,  9.  make 
manifest.  The  Psalm  concludes  with,  10.  an  acknowledgment  of  the  extent  and 
glory  of  God's  kingdom,  and,  11.  a  promise  of  victory  and  peace  through  him. 

1.  Give  unto  the  Lord,  O  ye  mighty,  give  unto  the  Lord  glory  and  strength. 
2.  Give  unto  the  Lord  the  glory  due  unto  his  name:  worship  the  Lord  in  the 
beauty  of  holiness. 

The  prophet  addesseth  himself  to  the  "  mighty"  ones  of  the  earth, 
exhorting  them  to  "give"  God  the  "glory,"  and  to  submit  themselves 
to  the  kingdom  of  Messiah,  to  honour  that  holy  "name,"  by  which 
they  must  be  saved  ;  to  bow  before  his  altars,  "  by  whom  kings  reign  ;" 
and  to  cast  down  their  crowns  at  the  foot  of  the  eternal  throne. 

3.  The  voice  oUhe  Lord  is  upon  the  waters  ;  the  God  of  glory  thundereth  ; 
the  Lord  is  upon  many  waters. 

The  reason  why  the  mighty  are  exhorted  to  serve  Jehovah  is,  be- 
cause of  his  wondrous  works  in  the  world,  and  in  the  church.  By 
the  "voice,"  or,  "word,"  of  God,  the  "waters"  were  driven  down  into 
the  deep,  and  forbidden  to  overflow  the  earth  any  more  ;  by  the  voice 
of  God,  the  tumultuous  and  raging  nations  subsided,  and  the  church 
was  immovably  fixed  upon  the  rock  of  her  salvation ;  and  by  the 
gospel  of  the  "  God  of  glory,"  all  those  effects  were  produced  in  the 
hearts  of  men,  which  are  wrought  upon  terrestrial  substances,  by  its 
well  known  and  most  significant  emblem  in  the  material  heavens. 

4.  The  voice  of  the  Lord  is  powerful ;  the  voice  of  the  Lord  is  full  of  ma- 
jesty. J 

Of  the  power  and  majesty  of  God's  voice,  when  he  speaketh  from 
heaven  in  thunder,  few  hearts  are  insensible;  of  the  power  and 
majesty  of  his  voice,  when  he  spoke  from  heaven  by  his  apostles, 
those  "sons  of"  the  spiritual  "thunder,"  the  world  was  once  fully 
sensible.  O  may  the  evangelical  "  Boanerges  "  so  cause  the  glorious 
sound  of  the  gospel  to  be  heard,  under  the  whole  heaven,  that  the 
world  may  again  be  made  sensible  thereof;  before  that  voice  of  the 
Son  of  Man,  which  hath  so  often  called  sinners  to  repentance,  shall 
call  them  to  judgment. 

5.  The  voice  of  the  Lord  breaketh  tlie  cedars ;  yea  the  Lord  breaketh  the 
cedars  of  Libanus. 

The  force  of  lightning  is  known  to  rend  in  pieces  the  tallest  and 
strongest  trees  in  a  moment ;  nor  is  the  word  of  God  less  effectual  in 
bringing  down  the  loftiest  pride  and  rending  the  hardest  heart  of  man 
by  the  Spirit  which  accompanieth  it.  Thus  was  the  persecuting 
Saul  humbled  and  converted,  by  a  "light"  and  a  "voice"  from 
heaven  ;"  so  that,  instead  of  "  breathing  out  threatenings  and  slaugh- 


124  A    COMMENTARY    ON    THE    PSALMS. 

tersj"  he  asks,  like  a  meek  and  dutiful  child,  "  Lord,  what  wilt  thou 
have  me  to  do?"     Acts  ix.  1,  6. 

6.  He  maketh  them  also  to  skip  like  a  calf;  Lebanon  and  Sirion  like  a 
young  unicorn. 

Thunder  not  only  demolisheth  the  cedars,  but  "  shaketh  the  moun- 
tains "  on  which  they  grow.  Thus  by  the  Gospel,  "  every  mountain 
and  hill  was  shaken,  and  made  low ;  every  high  thing,  which  exalted 
itself  against  the  knowledge  of  Christ,  was  cast  down,  and  brought 
into  subjection."     Isa.  xl.  4  ;  2  Cor.  x.  5. 

7.  Tie  voice  of  the  Lord  divideth  the  fames  of  fire. 

By  the  power  of  God,  the  "flames  of  fire"  are  "  divided"  and  sent 
abroad  from  the  clouds  upon  the  earth,  in  the  terrible  form  of  light- 
ning, that  sharp  and  glittering  sword  of  the  Almighty,  which  no 
substance  can  withstand.  The  same  power  of  God  goeth  forth  by 
his  word,  "quick  and  powerful,  and  sharper  than  any  two-edged 
sword,"  penetrating,  melting,  enlightening,  and  inflaming  the  hearts 
of  men.     Acts  ii.  3  ;  Heb.  iv.  12. 

8.  Tie  voice  of  the  Lord  shaketh  the  icilderness  ;  the  Lord  shaketh  the  wil- 
derness of  Kadesh. 

The  wilderness  of  Kadesh  was  a  part  of  that  wilderness  through 
which  the  Israelites  passed,  in  their  way  to  Canaan  ;  see  Numb.  xiii. 
26.  Thunder  shaketh  those  wide-extended  deserts,  as  well  as  Leba- 
non and  Sirion,  mountains  of  Judea.  The  Gospel  was  first  preached 
in  Palestine,  but  from  thence  it  went  forth  into  the  Gentile  world, 
that  dry,  barren,  and  desolate  "wilderness."  The  wilderness  is  yet 
once  again  to  be  shaken  by  "the  voice  of  God,"  and  to  be  removed 
for  ever,  that  paradise  may  succeed  in  its  place. 

9.  The  voice  of  the  Lord  maketh  the  hinds  to  calve,  or,  the  oaks  to  tremble* 
and  discover eth  the  forests  ;  and  in  his  temple  doth  every  one  speak  of  his 

lory. 

Storms  of  thunder  and  lightning,  attended  often  with  whirlwinds, 
strip  the  trees  of  their  leaves  and  bark,  and  disclose  the  recesses  of 
forests.  It  is  by  the  "word  of  God,"  that  the  hidden  "things  of 
darkness  are  manifested,"  and  the  "counsels  of  all  hearts  revealed  :" 
.for  "all  things  are  naked  and  opened  unto  the  eyes  of  him  with  whom 
we  have  to  do."  1  Cor.  iv.  5 ;  Heb.  iv.  13.  For  these  his  marvel- 
lous works,  in  the  natural  and  spiritual  world,  God  is  daily  "glorified" 
in  the  "church." 

10.  The  Lord  sitteth  upon  the  flood :  yea,  the  Lord  sitteth  a  King  for  ever. 
The  Lord  Jesus  sitteth  on  his  throne,  having  all  power  in  the  dis- 

*  So  Bishop  Lowl.h  renders  the  clause  in  his  Lectures.  Aristotle,  Plutarch,  and  Pliny, 
as  cited  by  Mr.  Merrick,  mention  the  case  of  abortion  being  sometimes  caused  among 
cattle  by  thunder.  Whatever  terrifies  to  any  degree,  may  certainly  produce  such  an 
effect.  But  the  bishop's  interpretation  is,  in  every  respect,  the  most  eligible.  The  evi- 
dent connection  with  the  words  that  follow — "  discovereth  the  forests," — forbids  us  to 
doubt  of  its  being  right.  , 


A    COMMENTARY    ON    THE    PSALMS.  125 

pensations  of  nature  and  of  grace  ;  by  which,  as  he  checketh  at  plea- 
sure the  rage  of  the  most  boisterous  elements  in  the  former,  so,  with 
the  same  ease,  he  controlleth  the  fury  of  the  enemy  and  oppressor 
in  the  latter  ;  saying  with  equal  authority  in  both  cases,  Peace  !  be 
still ! 

11.  The  Lord  will  give  strength  to  his  people  ;  the  Lord  will  bless  his  peo- 
ple with  peace. 

From  Jehovah,  whose  power  and  majesty  have  been  with  so 
much  sublimity  displayed  in  this  whole  Psalm,  we  are  to  expect, 
through  faith  and  prayer,  "strength"  to  overcome  our  enemies, 
whether  ghostly  or  bodily  ;  and  also  the  blessing  of  "  peace,"  which 
must  be  the  fruit  of  victory.  Thou,  O  Christ,  art  the  "Mighty 
God ;"  and  therefore,  thou  art  the  "  Prince  of  Peace."     Isa.  ix.  6. 


SIXTH  DAY.— MORNING  PRAYER. 

PSALM  XXX. 

ARGUMENT. — In  this  Psalm,  or  devout  hymn,  composed  probably  by  David,  on  his 
revisiting  the  sancturary,  after  a  joyful  recovery  from  some  dangerous  sickness,  he, 
1 — 3,  returneth  thanks  for  that  event ;  and,  4.  calleth  the  church  to  do  so  likewise,  5. 
drawing  a  comparison  between  temporary  sufferings  and  eternal  rewards.  6,  7.  He 
describeth  his  former  prosperity  succeeded  by  affliction,  with,  8 — 10.  the  supplications 
poured  forth  to  the  Almighty,  in  the  day  of  his  distress ;  and  then  returneth  again, 
11.  to  celebrate  his  deliverance,  and,  12.  to  glorify  God  for  the  same.  The  Psalm  is 
finely  adapted  to  the  case  of  the  true  David,  and  of  Christians,  his  disciples  and  fol- 
lowers. 

1.  /  will  extol  thee,  O  Lord  ;  for  thou  hast  lifted  me  up,  Heb.  drawn  me 
out,  and  hast  not  made  my  foes  to  rejoice  over  me. 

These  words,  if  originally  composed  and  uttered  by  king  David, 
on  occasion  of  some  temporal  mercy,  apply,  in  a  far  more  emphatical 
and  beautiful  manner,  to  the  case  of  Messiah,  suffering  and  rising 
again,  as  well  as  to  that  of  his  church  and  people,  following  him, 
both  in  his  sufferings  and  resurrection  ;  when  we  shall  all  lift  up  our 
voices,  and  sing  together — "I  will  magnify  thee,  O  Lord,Uier  thou 
hast  lifted  me  up  !  and  hast  not  made  my  foes  to  rejoice  over  me  !" 

2.  O  Lord  my  God,  I  cried  unto  thee,  and  thou  hast  healed  one. 

Deliverance  is  to  be  attained  by  "  prayer  ;"  for  so  David,  and  so 
the  Son  of  David,  obtained  it;  the  former  was  "healed"  at  his  res- 
toration to  health  and  strength  ;  the  latter  at  the  resurrection  :  the 
soul  is  healed  at  its  repentance  and  conversion  ;  and  the  body  will 
hereafter  be  repaired,  beautified,  and  glorified,  from  the  ruins  of  the 
grave. 

3.  O  Lord,  thou  hast  brought  up  my  soul,  or,  animal  frame,  from  the  grave  : 
thou  hast  kept  me  alive,  that  I  should  not  go  down  to  the  pit. 

The  resurrection  of  David  was  a  figurative  one ;  that  of  Christ 
was  a  real  one,  as  that  of  his  saints  will  be  ;  so  that  the  Psalm  is 


126  A    COMMENTARY   ON   THE    PSALMS. 

more  strictly  applicable  to  the  true,  than  it  ever  could  have  been  to 
the  typical  David.  The  latter  clause  may  be  rendered — "  Thou  hast 
quickened  me  from  among  them  that  go  down  to  the  pit  ;"  which 
rendering  is  most  agreeable  to  the  former  part  of  the  verse — "  Thou 
hast  brought  up  my  frame  from  the  grave." 

4.  Sing  unto  the  Lord,  O  ye  saints  of  Ms,  and  give  thanks  at  the  remem- 
brance of  his  holiness,  or,  of  his  Holy  One. 

The  church  of  the  redeemed  is  called  upon  to  glorify  the  name  of 
God,  for  his  remembrance  of  "  the  King  of  saints,"  and  for  the  accom- 
plishment of  the  promise  in  raising  him  from  the  dead. 

5.  For  his  anger  endureth  but  a  moment ;  in  his  favour  is  life  :  weeping 
may  endure  for  a  night,  but  joy  cometh  in  the  morning. 

This  is  a  most  beautiful  and  affecting  image  of  the  sufferings  and 
exaltation  of  Christ ;  of  the  sorrows  and  joys  of  a  penitent ;  of  the 
miseries  of  time,  and  the  glories  of  eternity  ;  of  the  night  of  death, 
and  the  morning  of  the  resurrection. 

6.  And  in  my  prosperity  I  said,  I  shall  never  be  moved.  7.  Lord,  by  thy 
favour  thou  hast  made  my  mountain  to  stand  strong :  thou  didst  hide  thy  face, 
and  /  was  troubled. 

David,  after  his  success  against  Goliath,  and  Christ,  upon  his  tri- 
umphant entry  into  Jerusalem,  were  hailed  by  the  acclamations  and 
hosannas  of  the  people,  as  the  Christian  may  sometimes  meet  with 
the  applauses  of  the  world,  and  be  led  to  think  himself  established  in 
prosperity.  But  other  troubles  awaited  David  ;  and  the  blessed 
Jesus  was  nailed  to  the  cross.  Let  not  the  disciple  expect  to  be  above 
his  master  ;  nor,  in  the  season  of  life  and  joy,  neglect  to  prepare  for 
the  approaching  days  of  sorrow  and  darkness. 

8.  /  cried  unto  thee,  O  Lord ;  and  unto  the  Lord  /  made  supplication. 
9.  What  profit  is  there  in  my  blood,  when  I  go  down  to  the  pit  ?  Shall  the  dust 
praise  thee  ?  Shall  it  declare  thy  truth  ?  10.  Hear,  O  Lord,  and  have  mercy 
upon  me :  Lord,  be  thou  my  helper. 

These  are  some  of  "  the  strong  cryings  and  supplications,"  which, 
the  true  David  poured  forth,  while  under  the  cloud  of  his  passion  ; 
and  which  are  to  be  poured  forth  by  us,  when  conformed  to  his  image,  in 
suffering  affliction.  The  argument  here  used,  is  a  very  powerful  one, 
namely,  the  necessity  of  a  resurrection  from  the  grave,  that  man  may 
be  saved,  and  God  glorified.  The  dead  cannot  praise,  or  serve  God. 
They  must  live  again  for  this  purpose  ;  and  for  this  purpose  it  is, 
that  we  should  desire  to  live,  whether  it  be  in  the  present  world,  or 
that  which  is  to  come. 

11.  Thou  hast  turned  for  me  my  mourning  into  dancing :  thou,  hast  put 
off  my  sackcloth,  and  girded  me  with  gladness. 

This  might  be  true  of  David,  delivered  from  his  calamity  ;  it  was 
true  of  Christ,  arising  from  the  tomb,  to  die  no  more  ;  it  is  true  of 
the  penitent,  exchanging  his  sackcloth  for  the  garments  of  salvation  ; 
and  it  will  be  verified  in  us  all,  at  the  last  day,  when  we  shall  put 
off  the  dishonours  of  the  grave,  to  shine  in  glory  everlasting. 


A    COMMENTARY    ON    THE    PSALMS.  127 

12.  To  the  end  that  my  glory  may  sing  praise  to  thee,  and  not  be  silent :  O 
Lord  my  O'od,  I  will  give  thanks  unto  thee  for  ever. 

The  end  of  Christ's  resurrection,  of  the  salvation  of  the  souls  of  the 
faithful,  and  the  resurrection  of  their  bodies,  is  one  and  the  same, 
namely,  the  glory  of  God,  who  is  the  author  of  every  kind  of  deliver- 
ance ;  whose  praise  should,  therefore,  be  resounded  by  the  grateful 
tongues  of  the  redeemed,  from  generation  to  generation  ;  as  the 
tongue  (hen  becometh  the  "glory"  of  man,  when  it  is  employed  in 
selling  forth  the  glory  of  God. 


PSALM   XXXI. 


ARGUMENT. — In  this  Psalm,  ver.  5th  of  which  was  pronounced  by  our  Lord,  when 
expiring  on  the  cross,  we  hear  the  true  David,  like  his  representative  of  old,  1 — 6.  sup- 
plicating' for  deliverance  ;  7,  8.  rejoicing  in  the  Divine  favour  and  assistance  ;  9 — 13. 
describing  his  afflicted  and  forlorn  state  ;  14 — 18.  returning  again  to  his  prayers  ;  19 
— 22.  celebrating  the  mercies  of  God  to  the  children  of  Adam  ;  and,  23,  24.  exhort- 
ing his  saints  to  courage  and  perseverance,  under  their  troubles  in  the  world. 

1.  In  thee,  O  Lord,  do  I  put  my  trust;  let  me  never  be  ashamed:  deliver  me 
in  thy  righteousness. 

God  is  faithful  and  just,  to  save  those  who,  in  time  of  trouble,  re- 
nouncing all  dependence  on  themselves  and  the  creature,  "put  their 
trust"  only  in  his  mercy.  His  honour  is  engaged  by  his  promise,  not 
to  let  such  be  "ashamed"  of  their  confidence. 

2.  Bow  down  thine  ear  to  me,  deliver  me  speedily;  be  thou  my  strong  rock, 
for  an  house  of  defence  to  save  me. 

The  Christian,  like  his  blessed  Master,  is  "besieged"  by  many  and 
powerful  enemies,  insomuch  that,  notwithstanding  all  human  pre- 
cautions, "  unless  Jehovah  keep  the  city,  the  watchman  waketh  in 
vain."  Who,  in  such  circumstances,  would  not  pray  for  "speedy" 
deliverance? 

3.  For  thou  art  my  rock  and  my  fortress :  therefore,  for  thy  name's  sake,  lead 
me  and  guide  me. 

God  will  be  the  "rock"  and  "fortress"  of  those  who  esteem  him 
as  such  ;  and,  after  having  been  so,  through  all  the  dangers  and 
difficulties  of  life,  he  wrill  "lead"  and  "guide  "  them  to  the  realms  of 
peace  and  rest,  for  the  sake  of  that  "name"  which  implieth  salva- 
tion. 

4.  Pull  me  out  of  that  net  which  they  have  laid  privily  for  me:  for  thou  art 
my  strength. 

As  David  prayed  for  an  escape  from  the  secret  conspiracies  that 
were  entered  against  him,  so  did  Christ  pray  for  deliverance  from  the 
snares  of  death  ;  and  so  doth  the  Christian  pray  to  be  extricated 
from  the  toils  both  of  sin  and  death. 

5.  hit »  thine  hand  I  commend  my  spirit:  thou  hast  redeemed  me,  O  Lord, 
thou  God  of  truth. 

David,  in  his  distresses,  might,  by  these  words,  express  his  resig- 


128  A    COMMENTARY   ON   THE    PSALMS. 

nation  of  himself  and  his  affairs  into  the  hands  of  God ;  but  it  is 
certain,  that  Christ  actually  did  expire  upon  the  cross,  with  the  for- 
mer part  of  this  verse  in  his  mouth  :  Luke  xxiii.  46.  Nor  is  there 
any  impropriety  in  the  application  of  the  latter  part  to  him  ;  since,  as 
man,  the  surety  and  representative  of  our  nature,  he  was  "redeemed" 
from  the  power  of  the  enemy,  by  "the  God  of  truth"  accomplishing 
his  promises. 

6.  I  have  hated  them  that  regard  lying  vanities:  but  I  trust  in  the  Lord. 

They  may  hope  for  redemption,  who  so  "  trust  in  God,"  as  to  trust 
in  nothing  beside  him ;  for  all  else  is  "  vanity ,"  and  will  deceive. 

7.  1  will  be  glad  and  rejoice  in  thy  mercy  ;  for  thou  hast  considered  my 
trouble,  and  hast  known  my  soul  in  adversities  :  8.  And  hast  not  shut  me  up 
into  the  hand  of  the  enemy  ;  thou  hast  set  my  feet  in  a  large  room. 

The  considerations  that  make  the  soul  "  cheerful"  in  the  hour  of 
affliction,  are,  that  God  is  merciful ;  that  as  he  is  not  ignorant,  so 
neither  is  he  unmindful  of  our  troubles ;  that  he  is  a  friend,  who 
"  knows"  us  in  adversity,  no  less  than  in  prosperity  ;  that  he  hath  not 
subjected  us  to  the  necessity  of  being  overcome  by  our  spiritual  ene- 
mies :  but  hath,  "  with  the  temptation,  made  a  way  for  us  to  escape." 

9.  Have  mercy  upon  me,  O  Lord,  for  I  am  in  trouble  ;  mine  eye  is  con- 
sumed with  grief  yea,  my  soul,  or,  animal  frame,  and  my  belly. 

Upon  the  strength  of  the  foregoing  considerations,  supplication  is 
here  made  for  deliverance  from  troubles,  which  wasted  the  eyes  with 
weeping,  and  exhausted  the  strength  and  vigour  of  the  frame.  Such 
were  the  troubles  of  David,  and,  more  emphatically,  those  of  Christ, ; 
and  sickness  and  sorrow  will  one  day  teach  us  all  to  use  the  same 
expressions. 

10.  For  my  life  is  spent  with  grief  and  my  years  with  sighing:  my 
strength  faileth  because  of  mine  iniquity,  and  my  bones  are  consumed. 

Do  we  not,  in  these  words,  hear  the  voice  of  the  "  man  of  sorrows," 
suffering  not  indeed  for  his  own  "  iniquity,"  but  for  ours,  ot'  which  he 
frequently,  in  the  Psalms,  speaks  as  if  it  were  his  own?  If  sin  was 
punished  in  the  innocent  Lamb  of  God,  let  us  not  expect  that  it 
should  be  unpunished  in  us,  unless  we  repent :  and  let  our  punish- 
ment never  fail  to  remind  us  of  our  guilt. 

11.  /  was  a  reproach  among  all  mine  enemies,  but  especially  among  my 
neighbours,  and  a  fear  to  mine  acquaintance :  they  that  did  see  me  without, 
fled  from  me. 

These  particulars  were  never  more  applicable  to  David,  than  they 
were  to  the  Son  of  David,  when  his  acquaintance,  at  beholding  him 
reviled  by  his  enemies,  were  terrified  from  attending  him,  and  when 
"  all  the  disciples  forsook  him  and  fled."  The  same  things  are  often 
too  true  of  the  faith  and  the  church.  They  are  true  likewise  of 
every  man,  when  he  suffers  the  dishonours  of  the  last  enemy,  death  ; 
when  he  is  "  a  fear"  to  his  dearest  friends,  and  they  are  obliged  to  for- 
sake him. 


A    COMMENTARY    ON    THE    PSALMS.  129 

12.  /  am  forgotten  as  a  dead  man  out  of  mind  ;  /  am  like  a  broken 
vessel. 

This  was  literally  the  case  of  Christ,  when  laid  in  the  sepulchre, 
and  esteemed  no  longer  the  object  of  hope  by  his  friends,  or  of  fear 
by  his  enemies.  That  he  should  be  so  "forgotten,"  while  dead,  is 
less  wonderful,  than  that  this  should  have  happened  since  his  glo- 
rious resurrection  and  ascension  into  heaven. 

13.  For  I  have  heard  the  slander  of  many :  fear  was  on  every  side,  while 
they  took  counsel  together  against  me:  they  devised  to  take  away  my  life. 

The  slander  of  Shimei,  and  the  counsel  of  Ahithophel  against  king 
David,  direct  us  to  the  slanders  of  the  Jews,  and  the  counsels  of  Ju- 
das and  the  sanhedrim  against  the  beloved  Son  of  God,  who,  in  his 
church,  will  be  persecuted  in  like  manner,  by  the  ungodly,  to  the 
wTorld's  end. 

14.  But  I  trusted  in  thee,  O  Lord  :  I  said,  Thou  art  my  God.  15.  My  times 
are  in  thy  hand  :  deliver  mie  from,  the  hand  of  mine  enemies,  and  from  them 
that  persecute  me.  16.  Make  thy  face  to  shine  upon  thy  servant:  save  me  for 
thy  mercies''  sake. 

In  all  our  afflictions,  after  the  example  of  the  typical,  and  of  the 
true  David,  we  are  to  have  recourse  to  the  prayer  of  faith  ;  we  are 
to  consider,  that  Jehovah  is  our  God  and  Saviour :  that  the  times 
and  the  seasons  of  prosperity  and  adversity,  of  life  and  death,  are  in 
his  hand  ;  and  therefore  on  him  we  are  to  wait,  till  the  day  of  mercy 
shall  dawn,  and  the  shadows  fly  away. 

17.  Let  me  not  be  ashamed,  O  Lord,  for  I  have  called  upon  thee ;  let  the 
wicked  be  ashamed,  and  let  them  be  silent  in  the  grave.  18.  Let  the  lying  lips 
be  put  to  silence  ;  which  speak  grievous  things  proudly  and  contemptuously 
against  the  righteous. 

Ahithophel,  for  his  treason  against  David,  and  Judas  for  treachery 
against  Christ,  felt  the  force  of  this  prophetical  imprecation,  or  pre- 
diction, which  will  also,  one  day,  take  its  full  effect,  in  the  confusion 
of  all  impenitent  calumniators  and  traitors. 

19.  O  how  great  is  thy  goodness,  which  thou  hast  laid  up  for  them  that  fear 
thee  ;  which  thou  hast  wrought  for  them  that  trust  in  thee,  before  the  sons  of 
men ! 

Peace  of  conscience,  the  comforts  of  the  Spirit,  and  the  hope  of 
future  glory,  will  teach  the  soul,  even  in  the  darkest  night  of  afflic- 
tion, to  break  forth  into  this  exulting  strain  of  gratitude  and  praise, 
for  the  blessings  experienced  by  those  who  confess  their  Saviour 
before  men. 

20.  Thou  shalt  hide  them  in  the  secret  of  th$  presence  from  the  pride.  Heb. 
conspiracies,  of  man ;  thou  shalt  keep  them  secretly  in  a  pavilion  from,  the 
strife  of  tongues. 

In  times  of  contention  and  persecution,  there  is  a  refuge  for  the 
faithful  in  "  the  tabernacle  of  David,"  which  is  the  mystical  body  of 
Christ,  inhabited  by  the  presence  of  God.  In  this  sacred  "  pavilion," 
they  enjoy  the  pleasures  of  contemplation  and  devotion,  regardless 
of  the  distant  tumult  and  confusion  of  the  world. 

17 


130  A    COMMENTARY    ON    THE    PSALMS. 

21.  Blessed  be  the  Lord  ;  for  he  hath  showed  me  marvellous  kindness  in  a 
strong  city. 

The  man  Christ,  and  the  church  with  him,  like  David  of  old,  here 
rejoice  in  the  protection  and  saving  power  of  God,  in  the  same  man- 
ner as  in  Isa.  xxvi.  1.  "  We  have  a  strong  city ;  salvation  will  God 
appoint  for  walls  and  bulwarks." 

22.  For  I  said  in  my  haste,  I  am  cut  off  from  before  thine  eyes  ;  neverthe- 
less, thou  heardest  the  voice  of  my  supplications,  when  I  cried  unto  thee. 

Whosoever  shall  consider  the  troubles  of  the  beloved  Son  of  God? 
bereaved  for  a  season  of  the  light  of  heaven,  only  that  it  might  after- 
wards arise  upon  him  with  the  greater  lustre,  will  be  taught  never 
to  faint  under  the  chastisement  of  the  Lord  ;  since  the  darkness  of' 
the  night  argues  the  approaching  dawn  of  the  day. 

23.  O  love  the  Lord,  all  ye  his  saints  ;  for  the  Lord  preserveth  the  faithfuh 
and  plentifully  rewardeth  the  proud  doer.  24.  Be  of  good  courage,  and  he 
shall  strengthen  your  heart,  all  ye  that  hope  in  the  Lord. 

The  exhortation  is  raised  from  the  consideration  of  the  deliver- 
ance of  Christ,  with  the  destruction  of  his  enemies ;  which  ought  to 
strengthen  and  comfort  the  hearts  of  believers,  under  all  their  afflic- 
tions here  below ;  that  so,  after  having  suffered  courageously  with 
their  Master,  they  may  triumphantly  enter  into  his  joy  and  glory. 


SIXTH  DAY.— EVENING  PRAYER. 

PSALM  XXXII. 


ARGUMENT. — In  this  Psalm,  which  is  the  second  of  those  styled  penitential,  David, 
as  a  model  of  true  repentance,  1,  2.  extolleth  the  blessedness  of  those  whose  sins  are- 
forgiven  them ;  3,  4.  describeth  the  torment  endured  by  him,  before  he  confessed  his 
sin ;  and,  5.  the  goodness  of  God  in  pardoning  it,  when  confessed  ;  6.  he  foretelleth 
that  others,  after  his  example,  should  obtain  the  like  mercy ;  7.  declareth  his  hope 
and  confidence  in  his  God ;  who,  8.  is  introduced,  promising  wisdom  and  grace  to  the 
penitent;  9,  10.  sinners  are  warned  against  obstinacy;  and,  11.  the  righteous  ex- 
horted to  rejoice  in  God  their  Saviour. 

1.  Blessed  is  he  whose  transgression  is  forgiven,  whose  sin  is  covered.  2.  Bles- 
sed is  the  man  unto  whom  the  Lord  imputeth  not  iniquity,  and  in  whose  spirit 
there  is  no  guile. 

As  the  sick  man  is  eloquent  in  the  praise  of  health,  so  the  sinner 
beginneth  this  his  confession  of  sin  with  an  encomium  on  righteous- 
ness, longing  earnestly  to  be  made  a  partaker  of  the  evangelical 
"  blessedness  ;"  to  be  delivered  from  the  guilt  and  the  power  of  sin  ; 
to  be  pardoned  and  sanctified  through  faith  which  is  in  Christ  Jesus. 
See  Rom.  iv.  6. 

3.  When  I  kept  silence,  my  bones  waxed  old  through  my  roaring  all  the  day 
long. 

In  opposition  to  the  blessedness  above  mentioned,  the  penitent  now 
proceeds  to  declare  his  own  wretched  state,  occasioned  by  his  "  keep- 


A    COMMENTARY    ON    THE    PSALMS.  131 

ing  silence,"  of  not  confessing  his  sin,  which  therefore  rankled  and 
festered  inwardly,  occasioning  torment  inexpressible.  The  disorders 
of  the  mind,  as  well  as  those  of  the  body,  should  be  communicated 
to  persons  skilful  in  assuaging  and  removing  them.  Many  might 
thereby  be  saved  from  the  horrible  crime  of  self-murder,  which  is 
generally  committed  in  agonies  of  solitary  remorse  and  despair. 

4.  For  day  and  night  thy  hand  was  heavy  upon  me :  my  moisture  is  turned 
into  the  drought  of  summer. 

Outward  calamities  and  inward  pangs  of  conscience,  are  the 
strokes  of  God's  hand,  designed  to  humble  the  sinner,  and  lead  him 
to  confession ;  and  in  the  infliction  of  these,  such  severity  is  some- 
times necessary,  that  the  patient  is  brought  to  death's  door,  before  a 
turn  can  be  given  to  the  disease  ;  but  the  pain  of  a  blow  upon  an 
ulcerated  part,  however  exquisite,  is  well  compensated  for,  if,  by  pro- 
moting a  discharge,  it  effect  a  cure. 

5.  /  acknowledged  my  sin  unto  thee,  and  mine  iniquity  have  I  not  hid:  1 
said,  I  will  confess  my  transgressions  unto  the  Lord ;  and  thouforgavest  the 
iniquity  of  my  sin. 

What  is  this  but  the  gospel  itself? — "  If  we  confess  our  sins,  he  is 
faithful  and  just  to  forgive  us  our  sins  :"  1  John  i.  9.  And  thus  it  hap- 
pened, in  one  case,  to  David,  who  had  no  sooner  confessed  his  sin 
to  the  prophet  Nathan,  but  an  answer  of  peace  was  instantly  vouch- 
safed— "  The  Lord  hath  put  away  thy  sin  :"  2  Sam.  xii.  13.  Were 
angels  to  descend  from  heaven,  to  comfort  the  dejected  spirit  of  a 
sinner,  they  could  say  nothing  more  effectual  for  the  purpose,  than 
what  is  said  in  this  verse  of  our  Psalm.  But  practice  will  be  the  best 
comment  upon  it. 

6.  For  this  shall  every  one  that  is  godly  pray  unto  thee  in  a  time  when  thou 
mayest  be  found:  surely  in  the  floods  of  great  waters  they  shall  not  come  nigh 
unto  him. 

Encouraged  by  this  example  and  declaration  of  David,  to  hope  for 
mercy,  on  confession  of  sin,  it  is  here  foretold,  that  humble  penitents 
shall  be  led  to  make  their  prayer  unto  God  in  the  acceptable  time, 
and  in  the  day  of  salvation,  while  "  he  may  be  found  ;"  that  so  they 
may  be  forgiven,  and  preserved  from  great  and  overwhelming  calami- 
ties;  from  the  fears  of  death,  and  the  terrors  of  judgment. 

7.  Thou  art  my  hiding  place;  thou  shalt  preserve  me  from  trouble:  thou 
shalt  compass  me  about  with  so?igs  of  deliverance. 

The  penitent,  happily  returned  to  the  house  of  his  heavenly 
Father,  now  esteemeth  himself  safe  under  his  protection  ;  and  resteth 
in  full  assurance  that  all  his  sorrows  shall  one  day  be  turned  into  joy, 
through  the  redemption  which  is  in  Christ  Jesus. 

8.  I  will  instruct  thee,  and  teach  thee  in  the  way  in  which  thou  shalt  go:  I 
will  guide  thee  with  mine  eye. 

The  Redeemer  is  here  introduced,  returning  an  answer  to  the 
penitent's  declarations  of  his  humility  and  faith  ;  promising  "  instruc- 
tion" in  that  wisdom  which  every  man  wants  who  continues  in  sin, 


132  A    COMMENTARY    ON    THE    PSALMS. 

together  with  the  direction  of  the  Spirit  in  the  way  of  righteousness, 
and  the  superintendence  of  his  watchful  care.  Man  cannot  prevent 
evils,  because  he  cannot  foresee  them.  "  Next,  therefore,  to  the  pro- 
tecting power  of  God's  wing,  is  the  securing  prospect  of  his  eye,"  saith 
Dr.  South. 

9.  Be  ye  not  as  the  horse,  or  as  the  mule,  which  have  no  understanding; 
whose  mouth  must  be  held  in  with  bit  and  bridle,  lest  they  come  near  unto  thee. 

The  person  speaking  in  the  former  verse,  or  the  prophet  himself, 
exhorts  sinners  to  repent,  at  the  invitation  and  encouragement  af- 
forded them ;  and  not  to  continue,  like  brutes,  fierce,  obstinate,  and 
senseless,  until,  like  them,  they  must  be  tamed  and  managed  by  force, 
and  the  severity  of  discipline. 

10.  Many  sori^ows  shall  be  to  the  wicked;  but  he  that  tnisteth  in  the  Lord, 
mercy  shall  compass  him  about. 

They  who  are  not  to  be  reformed  by  gentler  methods,  must 
learn  righteousness  under  the  rod  of  affliction,  in  the  school  of  the 
cross:  and  happy  are  they,  if  their  "  sorrows"  may  so  turn  to  their 
advantage.  .But  happier  are  those  who,  led  by  the  goodness  of  God 
to  repentance  and  faith,  enjoy  the  light  and  protection  of  "  mercy." 

11.  Be  glad  in  the  Lord,  and  rejoice,  ye  righteous;  and  shout  for  joy,  all  ye 
that  are  upright  in  heart* 

In  the  beginning  of  the  Psalm,  the  penitent,  smitten  with  a  sense 
of  his  wretchedness,  on  account  of  his  sins,  extolleth  the  blessedness 
of  the  righteous ;  he  now  again  doth  the  same,  through  a  joyful  sense 
of  his  pardon,  and  restoration  to  that  happy  state.  Let  us  "  rejoice," 
O  Lord  Jesu  ;  but  let  us  rejoice  "  in  thee,"  and  in  thy  salvation ;  so 
shall  we  rejoice  indeed  ! 


PSALM  XXXIII. 


ARGUMENT.— In  this  Psalm,  the  prophet,  1—3.  exhorteth  the  faithful  to  a  spiritual 
and  holy  joy  in  their  God,  whom  they  are  to  praise,  4,  5.  for  his  truth,  righteousness, 
and  mercy  ;  6 — 9.  for  his  power,  displayed  in  the  works  of  creation  ;  10 — 19.  for  the 
wisdom  of  his  providence,  and  the  care  he  hath  of  his  people.  20,  21.  The  righteous, 
in  answer  to  the  exhortation,  declare  their  joy  and  confidence  in  God  their  Saviour, 
and,  22.  prefer  a  petition  for  his  manifestation. 

1.  Rejoice  in  the  Lord,  O  ye  righteous  ;  for  praise  is  comely  for  the  upright. 

God,  and  not  the  world,  is  the  fountain  of  "joy;"  which  sinners 
talk  of,  but  the  righteous  only  possess.  "  Rejoice  in  the  Lord  alway  ; 
and  again  I  say,  rejoice."  Philip,  iv.  4. 


*  Bishop  Lowth  is  of  opinion,  this  verse  should  be  the  first  of  the  ensuing  Psalm,  the 
repetition  being  in  the  very  style  and  manner  of  the  Hebrews,  and  the  words  repeated 
and  varied  with  the  greatest  art  and  elegance.  "  Be  glad  in  the  Lord,  and  rejoice,  ye 
righteous  ;  and  shout  for  joy,  all  ye  that  are  upright  in  heart.  Rejoice  in  the  Lord,  O 
ye  righteous  ;  for  praise  is  comely  for  the  upright."     See  Merrick's  Annotations. 


A    COMMENTARY    ON    THE    PSALMS.  133 

2.  Praise  the  Lord  with  harp  ;  sing  unto  him  with  psaltery,  and  an  instru- 
ment often  strings. 

Music,  both  vocal  and  instrumental,  is  of  eminent  use  in  setting 
forth  the  praises  of  God  ;  but  there  is  no  instrument  like  the  rational 
soul,  and  no  melody  like  that  of  well-tuned  affections.  When  this 
music  accompanies  the  other,  the  sacred  harmony  of  the  church  is 
complete. 

3.   Sii^r  unto  him  a  new  song;  play  skilfully  with  a  loud  noise. 

11  Old  things  are  passed  away,"  and  the  ideas  of  a  Christian  are  to 
be  transferred  from  the  old  world,  and  the  old  dispensation,  to  the 
"  new  ;"  since,  under  the  Gospel,  "  all  things  are  become  new,"  and 
all  men  ought  to  become  so.  Rev.  xxii  1,  5.  Abilities  of  every 
kind  are  never  so  well  employed,  as  in  the  service  of  him  who  giveth 
them. 

4.  For  the  word  of  the  Lord  is  right ;  and  all  his  works  are  done  in  truth. 

God  is  to  be  praised  for  his  word,  and  his  works ;  for*his  rectitude 
in  the  one,  and  his  truth  in  the  other;  for  his  faithfulness  in  accom- 
plishing by  the  latter,  what  his  goodness  had  promised  in  the  former. 
The  sense  will  be  the  same,  if  we  suppose  that  by  "the  word  of  the 
Lord"  is  meant  the  personal  Word,  or  Son  of  God,  all  whose  "works," 
wrought  for  the  salvation  of  men,  are  done  in  truth,  as  witnessed  by 
the  law  and  the  prophets. 

5.  He  loveth  righteousness  and  judgment:  the  earth  is  full  of  the  goodness, 
Heb.  -mercy  of  the  Lord. 

"  Justice"  is  an  attribute  inseparable  from  God  ;  and  what  deserves 
the  praises  of  man,  as  it  excites  the  admiration  of  angels,  is,  that 
without  sacrificing  this  formidable  attribute,  he  hath  contrived  to  fi  11 
and  overflow  the  earth  with  his  "  mercy." 

6.  By  the  word  of  the  Lord  were  the  heavens  made;  and  all  the  host  of  them 
by  the  breath,  or,  spirit,  of  his  mouth. 

It  is  true  that  the  world  was  created  by  the  "  word,"  or  fiat  of  God,  • 
which  may  be  here  described,  after  the  manner  of  men,  as  formed 
by  "  the  breath  of  his  mouth."  It  is  also  true,  that  by  the  instru- 
mentality of  the  eternal  Word,  and  the  eternal  Spirit,  the  old  heavens 
and  earth  were  made ;  as  also  the  new  heavens  and  earth  which 
shall  succeed  them.  Glory  is  due  from  man  to  God,  the  Father,  the 
Word,  and  the  Holy  Spirit. 

7.  He  gather eth  the  waters  of  the  sea  together,  as  an  heap :  he  layeth  up 
the  depth  in  storehouses. 

The  next  instance  of  divine  power  and  goodness,  for  which  we 
are  here  excited  to  be  thankful,  is  that  of  laying  up  the  waters, 
which  originally  covered  the  face  of  the  earth,  in  the  great  depth  be- 
neath. And  let  us  reflect,  that,  by  the  same  divine  power  and  good- 
ness, a  deluge  of  wickedness  and  violence  is  prevented  from  over- 
whelming the  faith  and  the  church. 

8.  Let  all  the  earth  fear  the  Lord  :  let  all  the  inhabitants  of  the  world  stand 


134  A    COMMENTARY    ON    THE    PSALMS. 

in  awe  of  him:  9.  For  he  spake,  and  it  was  done;  he  commanded,  and  it 
stood  fast. 

He  who  made  all  things,  who  preserves  all  things,  and  can  in  a 
moment  destroy  all  things,  is  the  proper  object  of  our  "  fear ;"  and 
that  we  fear  him  so  little,  is  a  most  convincing  proof  of  the  corrup- 
tion and  blindness  of  our  hearts. 

10.  Th-e  Lord  bringeth  the  counsel  of  the  heathen  to  nought:  he  maketh  the 
devices  of  the  people  of  none  effect.  11.  The  counsel  of  the  Losd  standeth  for 
ever,  the  thoughts  of  his  heart  to  all  generations. 

The  wisdom  of  God's  providence  is  not  less  worthy  of  adoration 
than  the  power  of  his  might.  By  this  wisdom  the  "counsels"  of 
states  and  empires  are  either  directed  to  the  accomplishment  of  the 
great  counsel  of  heaven  ;  or,  if  they  attempt  to  thwart  it,  are  blasted, 
and  "  brought  to  nothing."  History  will  force  all,  who  read  it  with 
this  view,  to  acknowledge  thus  much.  And  with  this  view,  indeed, 
it  should  always  be  read. 

12.  Blessed  is  the  nation  whose  God  is  the  Lord  ;  and  the  people  whom  he 
hath  chosen  for  his  own  inheritance. 

The  foregoing  considerations  of  the  righteousness,  truth,  mercy, 
power,  and  wisdom  of  Jehovah,  naturally  suggests  a  reflection  on 
the  "blessedness"  of  the  church,  in  whose  cause  all  those  attributes 
are,  by  the  covenant  of  grace,  engaged  and  exercised.  But  who  now 
esteems  this  blessedness  as  it  deserves  ? 

13.  The  Lord  look eth  from  heaven:  he  beholdeth  all  the  sons  of  men. 
14.  From  the  place  of  his  habitation,  he  looketh  upon  all  the  inhabitants  of 
the  earth.  15.  He  fashioneth  their  hearts  alike ;  he  considereth  all  their 
works. 

How  great  must  be  the  advantage  of  living  in  his  favour,  and  un- 
der his  protection,  who,  from  the  watch-tower  of  his  eternal  throne, 
beholdeth,  directeth,  and  controlleth  at  pleasure,  not  only  the  actions 
and  the  words,  but  the  very  thoughts  and  imaginations  of  all  the 
inhabitants  of  the  earth  !  For,  this  being  the  case,  it  is  most  certain, 
that, 

16.  There  is  no  king  saved  by  the  multitude  of  an  host;  a  mighty  man  is 
not  delivered  by  much  strength.  17.  An  horse  is  a  vain  thing  for  safety: 
neither  shall  he  deliver  any  by  his  great  strength. 

All  the  power  in  the  world  is  less  than  nothing,  if  brought  into 
the  field  against  that  of  God  ;  so  that  the  fate  of  every  battle  will 
depend  upon  the  side  which  he  shall  please  to  take,  who  is  equally 
able  to  confound  the  many  and  the  mighty,  and  to  give  victory  to 
the  weak  and  the  few.  The  same  is  true  of  that  spiritual  warfare 
in  which  we  are  all  engaged. 

18.  Behold,  the  eye  of  the  Lord  is  upon  them  that  fear him  ;  upon  them  that 
hope  in  his  m.ercy :  19.  To  deliver  their  soul  from  death,  and  to  keep  them 
alive  in  famine. 

The  ever-waking  eye  of  Providence,  which  looketh  on  all,  looketh 
with  favour  and  loving-kindness  on  such  as  "fear"  God  without 


A    COMMENTARY    ON    THE    PSALMS.  135 

despondency,  and  "hope"  in  him  without  presumption  ;  their  bodies 
are  often  wonderfully  preserved  in  times  of  danger  and  want ;  but, 
what  is  of  far  greater  consequence,  their  souls  are  saved  from  spiri- 
tual and  everlasting  death,  and  nourished,  in  the  wilderness,  with 
the  bread  of  heaven. 

20.  Our  soul  waitethfor  the  Lord ;  he  is  our  help  and  our  shield.  21.  For 
our  heart  shall  rejoice  in  him,  because  we  have  trusted  in  his  holy  name. 

In  answer  to  the  foregoing  exhortation,  the  "righteous"  are  here 
introduced,  declaring  their  fixed  resolution  to  persevere  in  faith  and 
patience,  "waiting-"  for  the  coming  of  their  Lord  and  Saviour,  in 
whom  they  "  rejoice  with  joy  unspeakable  and  full  of  glory,"  by  reason 
of  that  humble  and  holy  confidence  which  they  have  in  him. 

22.  Let  thy  mercy,  O  Lord,  be  upon  us,  according  as  we  hope  in  thee. 

The  "  hope  "  of  the  church  was  always  in  Messiah.  Of  old  she 
prayed  for  the  "  mercy "  of  his  first  advent ;  now  she  expecteth  his 
second.  Grant  us,  O  Lord,  hope  of  which  we  may  never  be  disap- 
pointed. 


PSALM  XXXIV. 


ARGUMENT. — The  prophet,  escaped  out  of  the  hands  of  his  enemies,  uttereth  a  song 
of  praise,  in  words  which  the  Christian  now  employeth  to  celebrate  the  far  greater 
deliverance  of  his  Saviour,  and  himself  by  him,  from  the  power  of  more  formidable 
adversaries.  1 — 7.  He  calleth  his  brethren  to  rejoice  with  him,  and  to  magnify  God 
for  the  favour  and  protection  vouchsafed  to  his  servant,  in  a  time  of  danger ;  8 — 10. 
he  exhorteth  others  to  taste  and  experience  the  goodness  of  Jehovah  to  such  as  fear 
him;  and  for  that  purpose,  11 — 14.  instructeth  them  in  the  nature  and  effects  of 
divine  fear;  after  which,  15 — 22.  he  sweetiy  descanteth  on  the  certainty  of  redemp- 
tion from  all  the  tribulations  endured  by  the  faithful  in  this  mortal  life. 

1.  I  will  bless  the  Lord  at  all  times;  his  praise  shall  continually  be  in  my 
mouth. 

The  Christian,  delivered  from  many  perils,  yet  continually  liable 
to  more,  finds  cause,  at  all  seasons  and  in  all  situations,  to  bless  God. 
-"In  all  things  he  gives  thanks,  and  rejoices  even  in  tribulation," 
which  cannot  deprive  him  of  the  true  ground  of  all  joy,  for  the  sal- 
vation of  Christ. 

2.  My  sold  shall  make  her  boast  in  the  Lord :  the  humble  shall  hear  thereof, 
and  be  glad. 

The  glory  of  every  action  is  to  be  ascribed  to  God,  whose  interpo- 
sitions, in  behalf  of  his  people  of  old  time,  afford  consolation  and 
joy  to  the  humble  and  afflicted.  But  chiefly  are  the  members  of  the 
church  bound  to  give  thanks  for  the  resurrection  and  triumph  of 
Christ,  their  head.  "  The  humble  "  can  never  "  hear  "  of  this,  with- 
out being  "  glad." 

3.  O  magnify  the  Lord  with  me,  and  let  us  exalt  his  name  together. 
The  Christian,  not  only  himself  magnifies  God,  but  exhorts  others 


136  A   COMMENTARY    ON    THE    PSALMS. 

to  do  likewise ;  and  longs  for  that  day  to  come,  when  all  nations  and 
languages,  laying  aside  their  contentions  and  animosities,  their  pre- 
judices and  their  errors,  their  unbelief,  their  heresies,  and  their 
schisms,  shall  make  their  sound  to  be  heard  as  one,  in  magnifying 
and  exalting  their  great  Redeemer's  name. 
4.  I  sought  the  Lord,  and  he  heard  me,  and  delivered  me  from  all  my  fears. 

The  ground  of  this  rejoicing,  to  the  typical  David,  might  be  his 
deliverance  from  his  enemies ;  to  the  true  David,  it  was  his  rescue 
from  the  powers  of  darkness ;  to  the  believing  soul,  it  is  her  salva- 
tion from  sin  ;  and  to  the  body,  it  will  be  redemption  from  the  grave. 
Then  the  Lord  will  deliver  us  "  from  all  our  fears  ;"  and  this  he  will 
do,  if  we  "seek"  him,  in  his  Scriptures,  and  his  ordinances. 

5.  They  looked  unto  him,  and  were  lightened:  and  their  faces  were  not 
ashamed. 

Faith  is  the  eye,  sin  the  blindness,  and  Christ  the  light  of  the  soul. 
The  blindness  must  be  removed,  and  the  eye  must  be  directed  to  the 
light,  which  will  then  illuminate  the  whole  man,  and  guide  him  in 
the  way  of  salvation.  He  who  thus  looketh  unto  the  Sun  of  Righ- 
teousness, for  light  and  direction,  shall  never  be  confounded. 

6.  This  poor  man  cried  and  the  Lord  heard  him,  and  saved  him  out  of  all 
his  troubles. 

David,  when  he  escaped  from  his  enemies,  might  be  "poor"  and 
destitute.  But  he  was  emphatically  "  the  poor  man,"  who  became 
so  for  our  sakes  ;  who  not  only  possessed  nothing,  but  desired  nothing 
in  this  world.  He  "cried,"  and  Jehovah  heard  him,  and  delivered 
him  out  of  all  his  troubles ;  as  he  will  hear  and  deliver  the  "  poor  in 
spirit,"  who  pray  unto  him.     For, 

7.  The  angel  of  the  Lord  encampeth  round  about  them  that  fear  him,  and 
deliver eth  them. 

The  divine  protection  and  salvation,  vouchsafed  to  the  faithful,  is 
here  signified,  whether  we  suppose  that  by  "the  angel  of  Jehovah," 
is  meant  the  presence  of  Christ  in  the  church  militant,  as  of  old  in 
the  camp  of  Israel ;  or  the  ministration  of  created  spirits  to  the  heirs 
of  salvation,  as  in  the  case  of  Elisha  :  2  Kings  vi.  17.  Let  the  con- 
sideration of  these  invisible  guardians,  who  are  also  spectators  of  our 
actions,  at  once  restrain  us  from  evil,  and  incite  us  to  good. 

8.  O  taste  and  see  that  the  Lord  is  good:  blessed  is  the  man  that  trusteth  in 
him. 

David  saw  and  tasted  the  goodness  of  Jehovah,  when  delivered 
from  his  adversaries :  the  Son  of  David  when  raised  from  the  dead. 
Both  invite  us,  by  "trusting"  in  £iod,  to  behold  and  experience,  in 
our  own  persons,  the  mercies  and  consolations  of  heaven. 

9.  O  fear  the  Lord,  ye  his  saints :  for  there  is  no  want  to  them  that  fear  him. 
10.  The  young  lions  do  lack,  and  suffer  hunger ;  but  they  that  seek  the  Lord 
shall  not  want  any  good  thing. 

He  who  seeketh  the  Lord  shall  find  him ;  and  he  who  hath  found 


A    COMMENTARY    ON    THE    PSALMS.  137 

Him  can  want  nothing.  Faith,  hope,  charity,  temperance,  purity, 
patience,  and  contentment,  are  the  true  riches  ;  and  the  lack  of  them, 
the  poverty  to  be  most  dreaded  ;  since  to  a  Christian,  persecution, 
loss,  sickness,  nay,  death  itself,  is  gain.  In  the  meantime,  God  is 
never  wanting  to  provide  for  his  servants  what  he  seeth  needful  and 
and  best,  in  matters  temporal ;  while  tyrants  and  oppressors,  who  are, 
in  the  world,  what  "  lions"  are  in  a  forest,  are  often,  by  the  just  judg- 
ment of  heaven,  reduced  to  want  that  which  they  have  ravished  from 
others. 

11.  Co7tie,  ye  children,  hearken  unto  me:  I  will  teach  you  the  fear  of  the 
Lord. 

They  who,  by  contemplating  the  advantages  described  above, 
which  attend  the  fear  of  the  Lord,  are  become  desirous  of  obtaining 
that  fear,  must  hearken  to  their  heavenly  Father,  who  by  his  pro- 
phet "speaketh  unto  them  as  unto  children,"  offering  to  teach  them 
the  good  and  right  way. 

12.  Wat  man  is  he  that  desireth  life,  and  loveth  many  days,  that  he  may 
see  good  ? 

Every  Christian  professeth  to  "  desire,"  not  only  an  animal,  but  a 
spiritual  "  life ;"  to  love,  not  an  old  age  in  time,  but  an  eternal  dura- 
tion;  that  he  may  "see  those  good  things"  which  God  hath  pre- 
pared, not  upon  earth,  but  in  heaven,  for  them  that  love  him.  Let 
us  observe,  therefore,  upon  what  terms  such  blessings  are  offered. 

13.  Keep  thy  tongue  from  evil,  and  thy  lips  from  speaking  guile. 

The  tongue  is  an  instrument  of  much  good,  or  much  evil.  Life 
and  death  are  in  its  power  ;  he  that  keepeth  it,  keepeth  his  soul ; 
and  he  who  offendeth  not  therewith  is  a  perfect  man  ;  it  is  an  unruly 
member,  and  the  first  work  of  the  fear  of  God  must  be  to  bridle  it, 
that  no  profane,  unclean,  slanderous,  deceitful,  or  idle  words,  proceed 
out  of  the  mouth.  And  as  heart  is  to  the  tongue  what  the  fountain 
is  to  the  stream,  that  must  be  first  purified. 

14.  Depart  from  evil,  and  do  good;  seek  peace,  and  pursue  it. 

Not  the  tongue  only,  but  the  whole  man  is  to  be  corrected  and 
regulated  by  the  fear  of  God  operating  unto  repentance  from  dead 
works,  and,  through  faith,  unto  obedience  of  life.  And  he  who  hath 
thus  obtained  peace  with  God,  must  ever  remember  to  follow  peace 
with  men,  reconciling  his  brethren,  if  at  variance ;  himself,  if  it  be 
possible,  being  at  variance  with  no  one.  * 

15.  The  eyes  of  the  Lord  are  upon  the  righteous,  and  his  ears  are  open  unto 
their  cry.  16.  The  face  of  the  Lord  is  against  them  that  do  evil,  to  cut  off  the 
remembrance  of  them  from  the  earth. 

The  righteous  may  be  afflicted,  like  David,  and  like  a  greater  than 
David  ;  and  their  oppressors  may,  for  a  time  be  triumphant ;  but  in 
the  end,  the  former  will  be  delivered  and  exalted  ;  the  latter  will 
either  cease  to  be  remembered,  or  they  will  be  remembered  with 
infamy. 


138  A    COMMENTARY    ON    THE    PSALMS. 

17.  The  righteous  cry,  and  the  Lord  heareth,  and  delivereth  them  out  of  all 
their  troubles. 

This  great  and  comforting  truth  is  attested  by  the  history  of  the 
deliverances  of  Israel  from  Egypt,  Babylon,  &c. ;  of  Jonah  from  the 
whale;  of  the  three  children  from  the  flames,  &c.  wrought  at  the 
supplications  of  the  respective  parties  in  distress ;  but  above  all,  by 
the  salvation  of  the  world,  through  the  intercession  of  Jesus  Christ. 
The  death  of  martyrs  is  their  deliverance ;  and  the  greatest  of  all 
deliverances. 

18.  The  Lord  is  nigh  unto  them  that  are  of  a  broken  heart ;  and  saveth 
such  as  be  of  a  contrite  spirit. 

We  are  apt  to  overlook  men  in  proportion  as  they  are  humbled 
beneath  us;  God  regards  them  in  that  proportion.  Vessels  of  honour 
are  made  of  that  clay,  which  is  "  broken"  into  the  smallest  parts. 

19.  Many  are  the  afflictions  of  the  righteous:  but  the  Lord  delivereth  him  out 
of  them  all, 

Afflictions  all  must  suffer ;  but  those  of  the  righteous  end  in  vic- 
tory and  glory.  What  soldier  would  not  cheerfully  undergo  the  hard- 
ships of  a  campaign  upon  this  condition  ?  "  In  the  world,"  saith  the 
Captain  of  our  salvation,  "  ye  shall  have  tribulation ;  but  be  of  good 
cheer,  I  have  overcome  the  world."     John  xvi.  33. 

20.  He  keepeth  all  his  bones  ;  not  one  of  them  is  broken. 

It  is  God  who  preserveth  to  man  the  strength  of  his  body,  which 
lieth  in  the  bones ;  and  that  vigour  of  his  spirit,  which  consisteth  in 
firm  and  well-established  principles  of  faith  and  holiness.  The  bones 
of  the  true  Paschal  Lamb  continued  whole  during  the  passion  ;  and 
those  of  the  saints  shall  be  raised  whole  at  the  last  day,  when  the 
mystical  body  of  Christ  shall  come  out  of  its  sufferings  no  less  perfect 
and  entire  than  did  the  natural. 

21.  Evil  shall  slay  the  wicked:  and  they  that  hate  the  righteous  shall  be 
desolate. 

The  evil  of  punishment  springs  from  the  evil  of  sin ;  and  no  sin 
works  such  "desolation"  as  a  malicious  "hatred"  and  persecution 
of  the  true  sons  and  servants  of  God.  Whoso  doubts  the  truth  of 
this,  let  him  only  survey  and  consider  attentively  the  desolation  of 
the  once  highly  favoured  nation,  for  their  enmity  against  the  King 
of  righteousness,  and  his  faithful  subjects. 

22.  77^*Lord  redeemeth  the  soul  of  his  servants :  and  none  of  them  that  trust 
in  him  shall  be  desolate. 

The  frequent  prosperity  of  the  wicked,  and  the  troubles  of  the 
righteous  in  this  world,  strike  powerfully  upon  the  sense,  and  are,  for 
that  reason,  too  apt  to  efface  from  our  minds  the  notices  given  us  by 
faith,  of  that  future  inversion  of  circumstances  which  is  to  take  place 
after  death.  To  renew,  therefore,  the  impression  of  such  an  interest- 
ing truth,  the  redemption  of  the  afflicted  righteous  is  so  often  insisted 
on  in  the  course  of  this  Psalm.     Enable  us,  0  Lord,  to  "  walk  by 


A    COMMENTARY    ON    THE    PSALMS.  139 

faith,  and  not  by  sight,"  until  we  come  to  thy  heavenly  kingdom  ; 
where,  with  all  thy  saints,  made  perfect  through  sufferings,  we  shall 
"  bless  and  magnify  thee  at  all  times,"  and  thy  "  praise  will  contin- 
<iily  be  in  our  mouth,"  for  evermore. 


SEVENTH  DAY.— MORNING  PRAYER. 

PSALM  XXXV. 

ARGUMENT. — The  prophet,  in  this  Psalm,  as  in  the  twenty-second,  which  it  resem- 
bles, personating  Messiah,  in  his  state  of  humiliation  and  suffering,  1 — 3.  beseecheth 
Jehovah  to  interpose  in  his  behalf;  4 — 8.  predicteth  the  confusion  of  his  enemies,  and, 
9,  10.  his  own  triumph  ;  11 — 16.  describeth  the  malice  of  his  persecutors  against  him, 
and  his  love  towards  them  ;  17 — 25.  repeateth  his  supplications  for  deliverance,  and 
enlargeth  upon  the  cruel  insults  he  met  with :  26.  he  again  foretelleth  the  destruction, 
of  the  adversary,  and,  27,  28.  the  exultation  of  the  faithful. 

1.  Plead  my  cause,  O  Lord,  with  them  that  strive  with  me :  jight  against 
them  that  Jight  against  me. 

David,  in  his  afflictions ;  Christ,  in  his  passion  ;  the  church,  un- 
der persecution  ;  and  the  Christian,  in  the  hour  of  temptation,  sup- 
plicate the  Almighty  to  appear  in  their  behalf,  and  to  vindicate  their 
cause. 

2.  Take  hold  of  shield  and  buckler,  and  stand  up  for  mine  help.  3.  Draw 
out  also  the  spear,  and  stop  the  way  against  them  that  persecute  me :  say 
unto  my  sold,  /am  thy  salvation. 

Jehovah  is  here  described,  as  a  "  man  of  war,"  going  forth  to  the 
battle  against  the  enemies  of  Messiah,  and  his  church :  the  protec- 
tion afforded  by  his  mercy  is  figured  by  the  shield  of  the  warrior, 
covering  his  body  from  the  darts  of  the  enemy ;  and  the  vengeance 
of  his  uplifted  arm,  is  represented  by  the  offensive  weapons  used 
among  men,  such  as  the  spear  and  the  sword.  "  If  God  be  for  us, 
who  can  be  against  us?"  If  he  speaketh  salvation,  who  shall 
threaten  destruction  ?     See  Deut.  xxxii.  41 ;  Wisdom  v.  20. 

4.  Let  them  be  confounded,  or,  they  shall  be  confounded,  and  put  to  shame, 
that  seek  after  my  soul:  let  them  be,  or,  they  shall  be,  turned  back  and  brought 
to  confusion,  that  devise  my  hurt. 

The  consequence  of  the  Omnipotent  appearing  in  arms  against 
his  adversaries,  is  here  foretold.  And  the  prediction  has  long  since 
been  verified  in  the  "confusion"  of  Saul,  and  of  the  Jews,  as  it  will 
be  finally  fulfilled  in  that  of  Satan,  and  all  his  adherents,  at  the  last 
day  ;  for  the  manifestation  of  which  day  the  church  now  waiteth,  in 
faith  and  patience. 

5.  Let  them  be,  or,  they  shall  be,  as  chaff  before  the  wind:  and  let  the  angel 
of  the  Lord,  or,  the  angel  of  the  Lord  shall,  chase  them. 

The  Jews,  separated  from  the  church  and  people  of  Christ,  become 
useless  and  unprintable  to  any  good  work,  possessing  only  the  empty 
ceremonies  and  husks  of  their  religion,  and  by  the  breath  of  the  di- 


140  A    COMMENTARY   ON    THE    PSALMS. 

vine  displeasure  dispersed  over  the  face  of  the  earth,  afford  a  striking- 
comment  on  this  verse,  and  as  striking  an  admonition  to  every  op- 
poser  of  the  holy  Jesus.     See  Psalm  i.  4. 

6.  Let  their  way,  or,  their  way  shall,  be  dark  and  slippery :  and  let  the  an- 
gel of  the  Lord,  or,  the  angel  of  the  Lord  shall,  persecute  them. 

A  traveller,  benighted  in  a  bad  road,  is  an  expressive  emblem  of 
a  sinner  walking  in  his  slippery  and  dangerous  ways  of  temptation, 
without  knowledge  to  direct  his  steps,  to  show  him  the  danger,  or  to 
extricate  him  from  it ;  while  an  enemy  is  in  pursuit  of  him,  whom 
he  can  neither  resist  nor  avoid.  Deliver  us,  O  Lord,  from  all  blind- 
ness, but,  above  all,  from  that  which  is  judicial ! 

7.  For  without  cause  have  they  hid  from  me.  their  net  in  a  pit,  which  with- 
out cause  they  have  digged  for  my  soul.  8.  Let  destruction,  or,  destruction 
shall,  come  upon  him  at  unawares  ;  and  let  his  net  that  he  hath  hid,  or,  his 
net  that  he  hath  hid  shall,  catch  himself:  into  that  very  destruction  let  him,  or, 
he  shall,  fall. 

The  causeless  persecution  raised  against  David  by  Saul,  and 
against  our  Lord  by  the  Jews,  reverted,  through  the  righteous  judg- 
ment of  God,  on  the  heads  of  the  persecutors.  The  innocent  birds 
escaped ;  and  they  who  set  the  toils,  were  themselves  taken  therein. 
Saul  lost  the  kingdom  which  he  thought  to  have  secured,  and  his 
life  also;  and  the  Jews  who  crucified  Christ,  lest  "the  Romans 
should  take  away  their  place  and  nation,"  had  their  place  and  nation 
taken  away  by  those  Romans,  for  that  very  reason.  In  these  his- 
tories, all  impenitent  persecutors  of  the  faith,  the  church,  and  the 
servants  of  God  may  read  their  doom. 

9.  And  my  soul  shall  be  joy  fid  in  the  Lord  :  it  shall  rejoice  in  his  salvation. 
10.  All  my  bones  shall  say,  Lord,  who  is  like  unto  thee,  who  deliverest  the  poor 
from  him  that  is  too  strong  for  him,  yea,  the  poor  and  the  needy  from  him 
that  spoileth  him  1 

These  verses,  as  they  describe  the  joy  which  the  soul  and  body  of 
Christ  were  to  experience  after  the  resurrection,  so  shall  they  one 
day  be  sung  by  the  mystical  body  of  the  Lord,  when  delivered  from 
the  power  of  the  spoiler,  and  raised  entire  from  the  dust.  In  the 
meantime,  they  may  express  our  gratitude  for  any  temporal  preser- 
vation from  enemies,  from  sad  casualties,  and  dangerous  tempta- 
tions. 

11.  False  witnesses  did  rise  up  ;  they  laid  to  my  charge,  Heb.  asked  me 
things  that  I  knew  not.  12.  They  rewarded  me  evil  for  good,  to  the  spoiling 
of  my  soul. 

*  This  was  never  more  literally  true  of  David,  than  it  was  of  the 
holy  Jesus,  when,  standing  before  Pontius  Pilate,  he  received  no 
other  return  from  the  Jews,  for  all  the  gracious  words  which  he  had 
spoken,  and  all  the  merciful  works  which  he  had  done  among  them, 
than  that  of  being  slandered,  and  put  to  death.     • 

13.  But  as  for  me,  when  they  were  sick,  my  clothing  was  sackcloth:  J  hum- 


A   COMMENTARY    ON    THE    PSALMS.  141 

bled,  or,  afflicted,  my  soul  with  fasting  ;  and  my  prayer  returned  into  mine 
own  bosom. 

If  David  prayed,  fasting  in  sackcloth,  for  Saul,  and  his  associates, 
the  Son  of  David,  to  heal  the  souls  of  men,  put  on  the  veil  of  mortal 
flesh,  and  appeared  in  the  form  and  habit  of  a  penitent,  fasting  forty 
days  and  forty  nights,  making  continual  intercession  for  transgres- 
sors, and  grieving  to  think  that  any  men,  by  their  obstinacy,  should 
deprive  themselves  of  the  benefits  thereof. 

14.  I  behaved  myself,  Heb.  /  walked,  as  though  he  had  been  my  friend  or 
brother  ;  I  bowed  down  heavily,  as  one  that  mourneth  for  his  mother,  or,  as  a 
mother  that  mourneth. 

He  who  so  passionately  lamented  the  natural  death  of  Saul,  doubt- 
less bewailed  greatly  his  spiritual  death  of  sin ;  and  he  who  took  a 
comprehensive  view  of  the  sins  and  sorrows  of  Jerusalem,  wept  over 
that  wretched  city,  with  the  tender  affection  of  a  "  friend,"  a  "  bro- 
ther," and  a  "  mother  :" — "  O  Jerusalem,  Jerusalem,  how  often  would 
I  have  gathered  thy  children  together,  even  as  a  hen  gathereth  her 
chickens  under  her  wings  !" 

15.  But  in  mine  adversity  they  rejoiced,  and  gathered  themselves  together: 
yea,  the  objects,  or,  smiters,  gathered  themselves  together  against  me,  and  I 
knew  it  not ;  they  did  tear  me,  and  ceased  not.  • 

When  the  blessed  Jesus  was  suffering  for  the  sins  of  men,  he  was 
insulted  by  those  men  for  whose  sins  he  suffered.  He  gave,  not  only 
his  reputation  to  the  revilers,  but  also  his  back  to  the  "smiters," 
though  not  conscious  of  the  crimes  for  which  they  pretended  to  pun- 
ish him. 

16.  With  hypocritical  mockers  in  feasts,  or,  among  the  profligates  the  makers 
of  mock,  they  gnashed  upon  me  with  their  teeth. 

However  this  might  be  true  in  the  case  of  David,  it  certainly  had 
a  literal  accomplishment  in  the  scoffs  and  taunts  of  the  chief  priests, 
and  others,  when  Christ  was  hanging  on  the  cross  : — "  Ah,  thou  that 
destroyest  the  temple,"  &c.  "  He  trusted  in  God,"  &c.  "  Let  him  come 
down  from  the  cross,"  &c.  &c.  &c.  Nay,  one  of  the  thieves,  crucified 
with  him,  "  cast  the  same  in  his  teeth."  Whosoever  considers  these 
things,  will  not  be  surprised  at  the  expostulation  in  the  following 
verse : 

17.  Lord,  how  long  wilt  thou  look  on  ?  Fescue  my  sold  from  their  destruc- 
tions, my  darling  from  the  lions. 

Christ  prayeth,  like  David  of  old,  for  the  manifestation  of  the 
promised  mercy :  for  the  deliverance  of  the  nature  which  he  had  as- 
sumed, and  which  he  delighted  in.  Who  does  not  behold,  in  him, 
surrounded  by  his  enraged  and  implacable  enemies,  a  second  Daniel, 
praying  in  the  den  of  u  lions  ?" 

18.  1  will  give  thee  thanks  in  the  great  congregation:  I  will  praise  thee 
among  much  people,  or,  the  strong  people. 

This  verse  is  exactly  parallel  to  Psal.  xxii.  25,  wherein,  after  an 
enumeration  of  his  sufferings,  our  Lord  predicteth  the  praise  and 


142  A    COMMENTARY    ON   THE    PSALMS. 

glory  that  should  accrue  to  God  in  the  church,  after  his  resurrection, 
from  the  preaching  of  the  apostles ;  which  passage  see,  and  com- 
pare ;  as  also  Isaiah  xxv.  3,  and  Rev.  vii.  9. 

19.  Let  not  them  that  are  mine  enemies  wrongfully  rejoice  over  me :  neither 
let  them  wink  with  the  eye  that  hate  me  without  a  cause. 

The  prophet,  in  the  person  of  Christ,  returneth  again  to  make 
supplication,  that  an  end  may  be  put  to  the  insults,  the  scoffs,  and 
the  sneers,  of  the  reprobate.  O  come  that  day,  when  they  shall  cease 
for  evermore ! 

20.  For  they  speak  not  peace :  but  they  devise  deceitful  matters  against 
them  that  are  quiet  in  the  land.  21.  Yea,  they  opened  their  mouth  wide  against 
me,  and  said,  Aha,  aha,  our  eye  hath  seen  it. 

David  would  have  lived  "  quietly"  under  the  government  of  Saul  r 
our  Lord  did  not  aim  at  temporal  sovereignty  over  the  Jews;  nor  did 
the  primitive  Christians  desire  to  intermeddle  with  the  politics  of  the 
world ;  yet  all  were  betrayed,  mocked,  and  persecuted,  as  rebels  and 
usurpers,  and  the  pests  of  society. 

22.  This  thou  hast  seen,  OLord:  keep  not  silence:  O  Lord,  be  not  far  from 
me.  23.  Stir  up  thyself,  and  awake  to  my  judgment,  even  unto  my  cause,  my 
God  and  my  Lord.  21.  Judge  me,  O  Lord  my  God,  according  to  thy  righ- 
teousness ;  and  let  them  not  rejoice  over  me. 

God  "  seeth  "  and  knoweth  all  things ;  yet  he  permitteth  those  who 
love  him  best,  to  be  often  and  long  afflicted  and  oppressed,  seeming 
as  one  at  a  "  distance,"  or  "  silent,"  or  "  asleep,"  that  is,  regardless  of 
what  passes.  At  such  times,  we  are  not  to  remit,  but  to  double  our 
diligence  in  prayer,  reiterating  our  cries — "  Lord  save  us  !  we  perish." 
Then  will  he  "  awake  and  arise,  and  rebuke  the  winds  and  the  seas, 
and  there  shall  be  a  calm." 

25.  Let  them  not  say  in  their  hearts,  Ah,  so  woidd  we  have  it :  let  them  not 
say,  We  have  swallowed  him  up. 

Messiah  prayeth  for  an  end  of  his  sufferings ;  that  the  enemies  of 
mankind  might  not  triumph  in  his  destruction ;  that  death  might 
not  finally  "  swallow  him  up,"  but  be  itself  "  swallowed  up  in  victory." 
The  church  daily  maketh  the  same  request. 

26.  Let  them,  or,  they  shall,  be  ashamed  and  brought  to  confusion  together, 
that  rejoice  at  mine  hurt :  let  them,  or,  they  shall,  be  clothed  with  shame  and 
dishonour,  that  magnify  themselves  against  me. 

The  accomplishment  of  this  prediction,  by  the  resurrection  of  Jesus, 
and  the  destruction  of  Jerusalem,  is  well  known.  There  are  two 
events  to  come  parallel  to  those  two  which  are  past,  viz.  the  resurrec- 
tion of  the  faithful,  and  the  destruction  of  the  world  ;  when  all  who, 
like  the  Jews,  have  "rejoiced  in  the  hurt"  of  Messiah,  and  have 
"  magnified  themselves  against  him,"  will,  like  the  Jews,  be  covered 
with  everlasting  "  confusion." 

27.  Let  them,  or,  they  shall,  shout  for  joy,  and  be  glad,  that  favour  my  righ- 
teous cause :  yea)  let  them,  or,  they  shall,  say  continually,  Let  the  Lord  be  mag- 


A    COMMENTARY    ON    THE    PSALMS-  143 

nified,  which  hath  pleasure  in  the  prosperity  of  his  servant.     28.  And  my 
tongue  shall  speak  of  thy  righteousness,  and  of  thy  praise,  all  the  day  long. 

As  the  preceding  verse  foretold  the  sorrow  of  the  enemies,  so  these 
two  describe  the  joy  of  the  friends  to  Messiah  upon  his  victory  and 
exaltation,  which  have  been,  and  shall  continue  to  he,  celebrated  by 
the  church  in  these  divine  hymns,  indited  by  the  Holy  Spirit  for  that 
purpose,  until  the  songs  of  time  shall  end  in  the  hallelujahs  of  eter- 
nity. 


PSALM   XXXVI. 


ARGUMENT. — In  the  first  four  verses  of  this  Psalm,  the  prophet  describeth  the  prin- 
ciples, the  actions,  the  conversation,  and  the  imaginations  of  his  wicked  persecutors  ; 
and  from  thence  raising  his  thoughts  to  heaven,  5 — 9.  celebrateth  the  mercy  and  lov- 
ing kindness  of  Jehovah  ;  for  a  continuation  of  which  to  himself  and  the  church,  he 
fervently  prayeth,  10,  11  ;  and  12.  foreseeth  the  downfall  of  the  ungodly. 

1.  The  transgression  of  the  wicked  saith  within  my  heart,  that  there  is  no 
fear  of  God  before  his  eyes. 

If  the  present  reading  in  the  original  be  the  true  one,  the  meaning 
must  be  this — The  transgressions  of  a  bad  man  show  plainly,  in  the 
apprehension  of  a  good  one,  that  the  former  is  destitute  of  a  true  fear 
of  God.  Bishop  Lowth,  by  a  slight  alteration  or  two  in  the  text,  ren- 
ders it  to  this  effect — "  The  wicked  man,  according  to  the  wickedness 
in  his  heart,  saith.  There  is  no  fear  of  God  before  mine  eyes."*  The 
great  tiuth  which  the  prophet  here  declareth  himself  to  be  convinced 
of,  is,  that  all  wickedness  proceedeth  from  the  absence  of  "  the  fear  of 
God,"  in  the  person  who  committeth  it ;  that  fear  being  a  principle 
which,  while  it  is  predominant  in  the  man,  will  restrain  him  from 
transgression.  Our  laws  suppose  as  much,  when,  in  the  form  of  in- 
dicting a  criminal,  they  attribute  the  commission  of  the  offence  to  his 
"  not  having  the  fear  of  God  before  his  eyes." 

2.  For  hcflatterelh  himself  in  his  own  eyes,  until  his  iniquity  be  found  to  be 
hateful ;  or,  when  his  si?i  is  ready  to  be  found  out,  and  to  be  hated. 

He  who  hath  lost  "  the  fear  of  God,"  is  first  led  into  sin,  and  then 
detained  in  it ;  because  having  forgotten  the  great  witness  and  judge 
of  his  actions,  he  vainly  thinks  his  crimes  may  be  concealed,  or  dis- 
guised, till  a  discovery  breaks  the  charm,  and  disperses  the  delusion. 
The  last  day  will  show  strange  instances  of  this  folly. 

3.  The  word?  of  his  mouth  are  iniquity  and  deceit :  he  hath  left  off  to  be  wise, 
and  to  do  good;  or,  to  understand,  that  he  may  do  good. 

If  the  fear  of  God  be  not  in  the  heart,  "  iniquity  and  deceit"  will  be 
under  the  tongue  ;  and  then  an  apostacy  from  wisdom  and  goodness, 
or  the  wisdom  of  goodness,  which  is  the  only  true  wisdom  cannot  be 
far  off. 

4.  He  deviseth  mischief  upon  his  bed  ;  he  setteth  himself  in  a  way  that  is  not 
good;  he  abhorreth  not  evil. 

*  See  Merrick's  Annotations. 


144  A    COMMENTARY    ON    THE    PSALMS. 

• 

From  the  actions  and  the  words  of  him  who  hath  not  the  fear  of 
God  before  his  eyes,  the  prophet  goeth  back  to  the  thoughts  and  im- 
aginations of  his  heart,  which,  even  in  retirement  and  solitude,  are 
busily  employed  upon  evil,  as  those  of  the  righteous  are,  at  those 
seasons,  upon  God  and  goodness.  A  man  may  know  the  state  of 
his  mind,  in  some  measure,  from  his  morning  and  evening  thoughts 
"upon  his  bed."  He  who  doth  not  give  diligence  to  "set  himself 
in  a  good  way,"  will  soon  be  set  in  one  that  is  not  good  ;  and  he  who 
doth  not  "  abhor "  sin,  will,  ere  long,  delight  in  it. 

5.  Thy  mercy,  O  Lord,  is  in  the  heavens;  and  thy  faithfulness  reachelh 
unto  the  clouds,  or,  skies.  6.  Thy  righteousness  is  like  the  great  mountains; 
thy  judgments  are  a  great  deep. 

Prom  the  wickedness  of  the  world,  in  which  we  live,  we  must 
lift  up  our  eyes  for  help  and  comfort,  to  the  mercy  and  truth  of  God, 
boundless,  -pure,  and  beneficial,  as  the  heavens  over  our  heads  ;  to 
his  righteousness,  fixed  and  permanent  as  the  everlasting  hills ;  and 
to  his  judgments,  stupendous  and  unfathomable  as  the  waters  of  the 
great  deep.  Truth  will  engage  mercy  to  accomplish  the  promised 
salvation  of  the  elect ;  and  righteousness  will  employ  judgment  in 
executing  upon  the  reprobate  the  vengeance  that  is  due. 

7.  O  Lord,  thou  preservest  man  and  beast.  How  excellent  is  thy  loving 
kindness,  O  God!  therefore  the  children  of  men  put  their  trust  under  the  sha- 
dow of  thy  wings. 

The  good  providence  of  God  extendeth  over  all  creatures,  nourish- 
ing and  preserving  them,  as  well  as  man,  for  whose  use  they  wrere 
made.  We  can  never  enough  value  and  extol  the  "  loving  kindness  " 
of  him,  whose  overshadowing  "  wings  "  protect  and  cherish  us  on 
earth,  in  order  to  bear  us  from  thence  to  heaven.  See  Matt,  xxiii. 
37;  Duet,  xxxii.  11. 

8.  They  shall  be  abundantly  satisfied  with  the  fatness  of  thy  house ;  and 
thou  shalt  make  them  drink  of  the  river  of  thy  pleasures. 

In  heaven  alone  the  thirst  of  an  immortal  soul  after  happiness  can 
be  satisfied.  There  the  streams  of  Eden  will  flow  again.  They 
who  drink  of  them  shall  forget  their  earthly  poverty,  and  remember 
the  miseries  of  the  wTorld  no  more.  Some  drops  from  the  celestial 
cup  are  sufficient,  for  a  time,  to  make  us  forget  our  sorrows,  even 
while  we  are  in  the  midst  of  them.  What  then  may  we  not  expect 
from  full  draughts  of  those  pleasures  which  are  at  thy  right  hand,  O 
Lord,  for  evermore? 

9.  For  with  thee  is  the  fountain  of  life  ;  in  thy  light  shall  we  see  light. 

The  rivers  before  mentioned  flow  from  a  "fountain"  which  fetch- 
eth  not  supplies  from  without,  but  whose  spring  is  within  itself,  and 
therefore  can  never  be  exhausted.  The  "  water  of  life "  proceeds 
from  "  the  throne  of  God  and  the  Lamb."  Rev.  xxii.  1.  "  This  is 
life  eternal,  to  know  thee  the  only  true  God,  and  Jesus  Christ,  whom 
thou  hast  sent."  John  xvii.  3.  God,  like  the  sun,  cannot  be  seen, 
but  by  the  light  which  he  himself  emits. 


A    COMMENTARY    ON    THE    PSALMS.  145 

10.  O  continue  thy  loving  kindness  unto  them  that  know  thee;  and  thy  ri<*h 
■teousness  to  the  upright  in  heart.  b 

The  prophet  groaning  under  the  oppression  of  the  wicked,  who 
are  described  in  the  first  part  of  the  Psalm,  prayeth  for  a  continua- 
tion of  the  mercies  of  God,  which  he  has  celebrated  in  the  second 
part.  Give  us,  O  God,  the  knowledge  of  thee,  and  make  us  upright 
in  heart,  that  thy  loving  kindness  and  thy  righteousness  may  be  our 
portion  for  ever. 

11.  Let  not  the  foot  of  pride  come  against  me;  and  let  not  the  hand  of  the 
wicked  remove  me. 

The  Christian  has  reason  enough  to  join  with  the  prophet  in  this 
petition,  whether  we  suppose  it  to  deprecate  destruction  from  proud 
men  and  sinners  without  us,  or  from  pride  and  sin  within  us. 

12.  There  are  the  workers  of  iniquity  fallen :  they  are  cast  down,  and  shall 
not  be  able  to  lise. 

Faith  calleth  things  that  be  not,  as  though  thev  were ;  it  carries 
us  forward  to  the  end  of  time ;  it  shows  us  the  Lord,  sitting  on  his 
throne  of  judgment;  the  righteous  caught  up  D  meet  him  in  the 
air  ;  the  world  in  flames  under  his  feet ;  and  the  empire  of  sin  fallen 
4o  rise  no  more. 


SEVENTH  DAY— EVENING  PRAYER. 

PSALM  XXXY1I. 

ARGUMENT.— From  the  beginning  to  the  enl  of  this  Psalm,  the  Holy  Spirit,  by  the 
prophet,  administereth  advice  and  eonsolatio.i  to  the  church  and  people  of  the  Lord, 
opposed  and  afflicted  in  the  world,  by  prosperous  and  triumphant  wickedness.  Faith 
and  patience  are,  therefore,  recommended,  i.pon  the  double  consideration  of  that  sure 
reward  which  awaiteth  the  righteous,  ane  that  certain  punishment  which  shall  be  in- 
flicted on  the  wicked.  These  two  event?  tre  set  before  us  in  a  variety  of  expressions, 
and  under  many  lively  and  affecting  images.  As  the  Psalm  is  rather  a  collection  of 
divine  aphorsims  on  the  same  subject,  than  a  continued  and  connected  discourse,  it 
admitteth  of  nothing  farther  in  the  wa/  of  argument. 

1.  Fret  not  thyself  because  of  evil-doers,  neither  be  thou  envious  against  the 
workers  of  iniquity.  2.  For  they  shall  soon  be  cut  down  like  the  grass,  and 
wither  as  the  green  herb. 

The  Holy  Spirit  here  prescribeth  a  remedy  to  a  very  common,  and 
no  less  dangerous  disorder  of  the  mind,  namely,  a  distrust  of  God's 
providence,  occasioned  by  frequently  beholding  the  prosperity  of  the 
wicked,  in  this  present  world.  He  who  alloweth  himself  time  to 
consider,  how  soon  the  fairest  spring  must  give  place  to  a  burning 
summer,  a  blighting  autumn,  and  a  killing  winter,  will  no  longer 
envy,  but  pity,  the  fading-  verdure  of  the  grass,  and  the  still  more 
transient  glories  of  the  flowers  of  the  field.  Herbs  and  plants  are 
medicinal  in  more  senses  than  one.* 


*  See  an  elegant  and  beautiful  discourse  on  "  the  lilies  of  the  field  ;"  published  among 
the  Sermons  of  the  late  learned,  ingenious,  and  worthy  Dr.  Tottie. 

19 


146  A    COMMENTARY    ON    THE    PSALMS. 

3.  Trust  in  the  Lord,  and  do  good;  so  shall  thou  dwell  in  the  land,  and 
verily  thou  shalt  be  fed:  or,  dwell  in  the  land,  and  feed  on  truth,  or,  faithful 
ness. 

The  consideration  of  the  speedy  and  tragical  end  of  sinners,  af- 
fordeth  a  powerful  argument  for  perseverance  in  faith  and  holiness  ; 
for  continuing  in  the  church,  and  making  our  abode  in  the  pastures 
of  truth;  until,  in  the  strength  of  that  sacred  viand,  we  come  to  the 
heavenly  land  of  promise,  and  dwell  therein  for  ever. 

4.  Delight  thyself  also  in  the  Lord;  and  he  shall  give  thee  the  desires  of 
thine  heart. 

He  who  delighteth  in  the  creature,  hath  not  always  "  the  desires 
of  his  heart"  granted,  nor  is  it  fit  that  he  should  have  them  ;  but  he 
who  delighveth  in  God,  will  desire  what  he  delighteth  in,  and  obtain 
what  he  desireth. 

5.  Commit  thy  way  unto  the  Lord  ;  trust  also  in  him;  and  he  shall  bring  it 
to  pass.  6.  And  >e  shall  bring  forth  thy  righteousness  as  the  light,  and  thy 
judgment  as  the  nom-day. 

Malice  and  calumny  may,  for  a  time,  overshadow  the  splendour 
of  a  holy  character ,  but  the  sun  will  come  forth,  and  the  clouds  will 
fly  away.  This  wa*  most  eminently  true  of  the  blessed  Jesus,  at 
his  resurrection,  and  \*ill  be  verified  in  his  saints,  at  the  last  day. 
The  history  of  Susannah  affordeth  a  remarkable  instance  of  it  in 
this  life.  "Her  heart  trusted  in  the  Lord,  and  he  brought  forth  her 
righteousness  as  the  light-  insomuch  that  all  the  assembly  cried  out 
with  a  loud  voice,  and  prated  God,  who  saveth  them  that  trust  in 
him."     Ver.  35,  60. 

7.  Rest  in,  or,  be  silent  to  the  Lord,  and  wait  patiently  for  him :  fret  not 
thyself  because  of  him  who  prospveth  in  the  way,  because  of  the  man  who- 
bringeth  wicked  devices  to  pass. 

If  the  spotless  Lamb  of  God  was  dumb,  before  those  who  were  di- 
vesting him  of  his  honours,  and  robbing  him  of  his  life,  "  silent "  resig- 
nation cannot  but  become  one  who  suffers  for  his  sins.  Israel  was 
commanded  to  "stand  still,  and  see  the  salvation  of  God  ;"  but,  the 
people  gazed  upon  the  pomp  and  power  of  Pharaoh,  who  was  in  pur- 
suit of  them,  till  their  faith  failed,  and  they  began  to  murmur  and 
despond.     How  often  is  this  our  case,  before  we  perceive  it ! 

8.  Cease  from  anger,  and  forsake  wrath:  fret  not  thyself  in  any  ivise  to  do 
evil.  9.  For  evil  doers  shall  be  cut  off;  but  those  that  wait  upon  the  Lord, 
they  shall  inherit  the  earth. 

At  the  day  of  judgment,  when  "  evil-doers  shall  be  cut  off"  by  the 
flaming  sword  of  eternal  vengeance,  and  when  the  saints  of  the 
Most  High  shall  "  inherit  the  new  earth,"  the  latter  will  have  no 
emotions  of  anger  or  envy  against  the  former.  Let  them  so  medi- 
tate on  that  day.  as  to  make  it  present  to  their  minds,  and  they  will 
have  no  such  emotions  now. 

10.  For  yet  a  little  while,  and  the  wicked  shall  not  be :  yea,  tJwu  shall  dili- 
gently consider  his  place,  and  it  shall  not  be. 

The  whole  duration  of  the  world  itself  is  but  "  a  little  while"  in 


A    COMMENTARY    ON    THE    PSALMS.  147 

the  sight  of  him  whose  hope  is  full  of  immortality.  But  the  calami- 
ties and  deaths  of  princes ;  the  tragical  fate  of  empires,  swept  with 
the  besom  of  destruction  ;  the  overthrow  of  cities,  whose  dimensions, 
towers,  and  palaces,  once  astonished  the  earth,  but  whose  "  place"  is 
now  nowhere  to  be  found  by  the  most  curious  and  diligent  inquirer ; 
and  the  desolations  of  the  chosen  city,  Jerusalem  ;  all  these  are  even 
now  sufficient  to  draw  forth  the  tear  of  commiseration,  and  to  extin- 
guish the  kindling  spark  of  envy  in  every  considerate  mind. 

11.  But  the  meek  shall  inherit  the  earth,  and  shall  delight  themselves  in  the 
abundance  of  peace. 

The  "meek"  are  they  who  bear  their  own  adversities,  and  the 
prosperity  of  their  enemies,  without  envy,  anger,  or  complaint.  For 
these  there  is  a  possession  in  the  kingdom  and  city  of  "  the  prince 
of  peace,"  which  "the  Lord,  the  righteous  judge,  shall  give  them  at 
that  day."  "  Blessed  are  the  meek,"  saith  the  Lord  and  Judge  him- 
self, "  for  they  shall  inherit  the  earth."  Matt.  v.  5.  "  In  the  mean- 
time, they,  and  they  only,  possess  the  present  earth,  as  they  go 
towards  the  kingdom  of  heaven,  by  being  humble  and  cheerful,  and 
content,  with  what  their  good  God  has  allotted  them.  They  have 
no  turbulent,  repining,  vexatious  thoughts  that  they  deserve  better, 
nor  are  vexed  when  they  see  others  possessed  of  more  honour,  or 
more  riches,  than  their  wise  God  has  allotted  for  their  share.  But 
they  possess  what  they  have  with  a  meek  and  contented  quietness ; 
such  a  quietness  as  makes  their  very  dreams  pleasing,  both  to  God 
and  themselves."     Walton's  Complete  Angler,  p.  295. 

12.  The  wicked  plolteth  against  the  just,  and  gnasheth  upon  him  with  his 
teeth.    13.  The  Lord  shall  laugh  at  him;  for  he  seeth  that  his  day  is  coming. 

The  originul  enmity  between  the  wicked  one  and  the  Just  One,  will 
always  subsist  between  the  wicked  and  the  just.  The  rage  of  the 
former  against  the  latter  is  compared  to  that  of  mad  dogs,  or  wild 
beasts  ;  but  a  day  is  coming  when  all  that  rage  must  be  turned  and 
employed  against  themselves ;  God,  who  knoweth  this,  contemneth 
their  vain  efforts ;  and  Christians,  who  know  it,  and  are  under  the 
protection  of  God,  should  do  the  same. 

14.  The  wicked  have  drawn  out  the  sword,  and  have  bent  their  bow,  to  cast 
down  the  poor  and  needy,  and  to  slay  such  as  be  of  upright  conversation,  or, 
7ipright  of  way.  15.  Their  sword  shall  enter  into  their  own  heart,  and  their 
bow  shall  be  broken. 

The  tongue  is  a  "sword,"  and  a  "bow"  which  shooteth  its  arrows, 
even  bitter  words,  against  the  humble  and  upright  Jesus,  and  his 
disciples.  But  these  are  not  the  only  weapons  that  have  been  drawn 
against  them.  How  the  malice  of  the  Jews  returned  upon  their  own 
heads,  no  one  is  ignorant ;  though  few  lay  it  to  heart,  and  consider 
them  as  set  forth  for  an  example. 

16.  A  little  that  a  righteous  man  hath,  is  better  than  the  riches  of  many 
wicked.  17.  For  the  arms  of  the  wicked  shall  be  broken:  but  the  Lord  up- 
holdeth  the  righteous. 

A  little,  with  the  blessing  of  God  upon  it,  is  better  than  a  great 


148  A    COMMENTARY    ON    THE    PSALMS. 

deal,  with  the  encumbrance  of  his  curse.  His  blessing  can  multi- 
ply a  mite  into  a  talent,  but  his  curse  will  shrink  a  talent  to  a  mite. 
By  him  "  the  arms  of  the  wicked  are  broken,"  and  by  him  the  "  righ- 
teous are  upholden  ;"  so  that  the  great  question  is,  whether  he  be  with 
us  or  against  us ;  and  the  great  misfortune  is,  that  this  question  is 
seldom  asked. 

18.  The  Lord  knoweth  the  days  of  the  upright;  and  their  inheritance  shall 
be  for  ever.  19.  They  shall  not  be  ashamed  in  the  evil  time:  and  in  the  days 
of  famine  they  shall  be  satisfied, 

The  favour  of  God  is,  to  them  that  obtain  it,  a  better  and  an  en- 
during substance,  which,  like  the  widow's  barrel  and  cruse,  wasted 
not  in  the  evil  days  of  famine,  nor  will  fail  in  that  evil  day  of  eter- 
nal want,  when  the  foolish  virgins  shall  be  calling  in  vain  for  oil,  and 
the  rich  glutton  as  vainly  imploring  a  drop  of  water  to  cool  his  tongue. 

20.  But  the  wicked  shall  perish,  and  the  enemies  of  the  Lord  shall  be  as  the 
fat  of  lambs:  they  shall  consume,  into  smoke  shall  they  consume  away. 

The  destruction  of  the  wicked  is  here  again  set  before  us,  but 
under  a  different  image,  namely,  that  of  a  sacrifice.  Senseless  as 
cattle,  they  are  fatted  for  the  altar,  they  wanton  in  their  prosperity, 
and  nourish  their  hearts  against  the  day  of  slaughter.  In  the  mean- 
time, the  Almighty  is  whetting  that  sword  which  nothing  can  with- 
stand ;  and  those  fires  are  kindling,  which  shall  never  be  extinguish- 
ed.    See  Isa.  xxxiv.  6—10. 

21.  The  wicked  borroweth,  and  payeth  not  again;  but  the  righteous  show- 
eth  mercy,  and  giveth. 

The  wicked  man,  like  his  leader,  the  "  wicked  one,"  payeth  not 
those  whose  money  or  abilities  he  hath  occasion  to  borrow,  and  to 
employ  in  his  service ;  whereas  the  disciple  of  Christ  in  imitation  of 
his  master,  not  only  punctually  observeth  the  rules  of  justice  and 
equity,  but  thinketh  it  "  more  blessed  to  give  than  to  receive."  In  like 
manner,  though  both  are  indebted,  for  every  thing,  to  the  bounty  of 
God,  the  latter  maketh  all  the  acknowledgements  and  returns  in  his 
power ;  while  the  former  never  thinketh  of  making  any. 

22.  For,  or,  therefore,  such  as  be  blessed  of  him  shall  inherit  the  earth;  and 
they  that  be  cursed  of  him  shall  be  cut  off. 

They  who  are  like  their  merciful  and  gracious  Lord,  and  who,  by 
their  devotion  and  charity,  bless  him,  are  blessed  of  him ;  they  who 
are  like  their  cruel  and  iniquitous  master,  and  who  by  their  un- 
godliness, injustice,  and  hard-heartedness,  dishonour  their  Maker 
and  Redeemer,  are  cursed  of  him.  To  the  former,  therefore,  it  will 
be  said,  at  the  last  day,  "  Come,  ye  blessed,  inherit  the  kingdom  ;"  to 
the  latter,  "  Go,  ye  cursed,  into  the  fire." 

23.  The  steps  of  a  good  man  are  ordered,  Heb.  established,  by  the  Lord; 
and  he  delighteth  in  his  way.  24.  Though  he  fall,  he  shall  not  be  utterly  cast 
down:  for  the  Lord  upholdeth  him  with  his  hand. 

This  was  emphatically  true  of  the  man  Christ,  whose  steps  Jeho- 
vah established,  and  in  whose  way  he  delighted;  who,  "though  he 


A    COMMENTARY    ON    THE    ^SALMS.  149 

fell  by  death,  yet  was  raised  again  by  his  mighty  hand  and  out- 
stretched arm.  It  is  true  likewise  of  Christians,  whom  it  should  sup- 
port and  comfort,  in  all  dangers  and  temptations.  See,  for  a  parallel 
Psal.  xci. 

25.  I  have  been  young  and  now  am  old;  yet  have  I  not  seen  the  righteous 
forsaken,  nor  his  seed  begging  bread.  26.  He  is  ever  merciful,  and  lendeth  ; 
and  his  seed  is  blessed. 

So  far  is  charity  from  impoverishing,  that  what  is  given  away,  like 
vapours  emitted  by  the  earth,  returns  in  showers  of  blessings  into 
the  bosom  of  the  person  who  gave  it ;  and  his  offspring  is  not  the 
worse,  but  infinitely  the  better  for  it.  "  The  liberal  soul  shall  be 
made  fat,  and  he  that  watereth  shall  be  watered  also  himself."  Prov. 
xi.  25.  The  bread  which  endureth,  as  well  as  that  which  perisheth, 
is  his  ;  and  the  blessings  of  time  are  crowned  with  those  of  eternity. 

27.  Depart  from  evil,  and  do  good;  and  dwell  for  evermore.  28.  For  the 
Lord  lovelh  judgment,  and  forsaketh  not  his  saints  ;  they  are  preserved  for 
ever:  but  the  seed  of  the  wicked  shall  be  cut  off.  29.  The  righteous  shall  in- 
herit the  land  and  dwell  therein  for  ever. 

The  justice  and  mercy  of  God,  the  rewards  which  await  the  righ- 
teous, and  the  punishments  that  will,  sooner  or  later,  be  inflicted  on 
the  wicked,  are  subjects  on  which  whoever  shall  frequently  meditate, 
"  will  depart  from  evil,  and  do  good."  "  Whatsoever  thou  takest  in 
hand,"  saith  the  wise  son  of  Sirach,  "  remember  the  end,  and  thou 
shalt  never  do  amiss."  Ecclus.  vii.  36. 

30.  The  mouth  of  the  righteous  speaketh  wisdom,  and  his  tongue  talketh  of 
judgment.  31.  The  law  of  his  God  is  in  his  heart;  none  of  his  steps  shall 
slide. 

The  word  which  is  here,  as  in  other  places  innumerable,  trans- 
lated "  the  righteous,"  is  in  the  singular  number,  and  might  therefore 
be  translated  "  the  Righteous  One,"  or,  "  the  Just  One  ;"  for  it  is  of- 
ten designed  to  point  him  out  to  us,  who  is  emphatically  so  styled  ; 
whose  "mouth"  always  spake  '-wisdom,"  in  whose  "heart  was  the 
law  of  God,"  and  whose  "steps"  never  declined  to  evil.  Lord,  put 
thy  laws  into  our  hearts,  that  out  of  the  abundance  of  the  heart  the 
mouth  may  speak,  and  as  the  mouth  speaks,  the  hands  may  act, 
and  the  feet  may  walk. 

32.  The  wicked  watcheth  the  righteous,  and  seeketh  to  slay  him.  33.  The 
Lord  icitt  not  leave^him  in  his  hand,  nor  condemn  him  when  he  is  judged. 

The  Jews  "watched"  that  "Just  One,"  daily  and  hourly  ;  they 
"  sought  to  slay  him,"  and  did  so  ;  but  "  Jehovah  left  him  not  in 
their  hands,"  but  vindicated  his  innocence,  by  raising  him  from  the 
dead.  And  the  day  is  coming,  when  he  who  hath  stood  tamely  at 
the  bar  of  men,  and  hath  suffered  for  truth  and  righteousness,  shall 
be  advanced  to  a  throne  among  the  saints  and  martyrs,  to  assist  at 
the  trial  of  his  once-insulting  judges. 

34.  Wait  on  the  Lord  and  keep  his  way,  and  he  shall  exalt  thee  to  inherit 
the  land:  when  the  wicked  are  cut  off,  thou  shalt  see  it. 

The  apostle,  writing  to  the  Hebrew  converts,  under  affliction  and 


150  A    COMMENTARY    ON    THE    PSALMS. 

persecution,  thus  expresseth  the  sentiment  contained  in  this  verse  : 
"  Cast  not  away  your  confidence,  which  hath  great  recompense  of 
reward.  For  ye  have  need  of  patience,  that  after  ye  have  done  the 
will  of  God,  ye  might  receive  the  promise.  For  yet  a  little  while, 
and  he  that  shall  come,  will  come,  and  will  not  tarry."    Heb.  x.  35. 

35.  /  have  seen  the  wicked  in  great  power,  and  spreading  himself  Like  a 
green  bay-tree,  or,  a  native  tree,  which  has  grown  from  the  seed  without  trans- 
plantation, in  the  same  spot.  36.  Yet  he  passed  away,  and,  lo,  he  was  not: 
yea,  I  sought  him,  but  he  could  not  be  found. 

The  great  Babylonian  monarch  had  his  own  exaltation,  and  sub- 
sequent degradation,  portrayed  to  him  in  a  vision,  under  this  very 
image,  which  conveyed  to  the  mind  a  most  striking  and  affecting 
idea  of  the  rise  and  fall  of  men  and  empires,  which  have  now  no 
existence  but  in  history.  "  I  saw,  and  behold  a  tree  in  the  midst  of 
the  earth,  and  the  height  thereof  was  great.  The  tree  grew,  and 
was  strong,  and  the  height  thereof  reached  unto  heaven,  and  the 
sight  thereof  to  the  end  of  the  earth.  The  leaves  thereof  were  fair, 
and  the  fruit  thereof  much,  and  it  was  meat  for  all ;  the  beasts  of 
the  field  had  shadow  under  it,  and  the  fowls  of  the  heaven  dwelt  in 
the  boughs  thereof,  and  all  flesh  was  fed  of  it.  I  saw  in  the  visions 
of  my  head  upon  my  bed,  and  behold  a  watcher  and  an  holy  one 
came  down  from  heaven.  He  cried  aloud,  and  said  thus,  Hew  down 
the  tree,  and  cut  off  his  branches,  shake  off  his  leaves,  and  scatter 
his  fruit ;  let  the  beasts  get  away  from  under  it,  and  the  fowls  from 
his  branches."  Dan.  iv.  10,  11,  &c.  See  the  prophet's  exposition, 
20,  21,  &c.  and  what  is  said  above,  on  verse  10  of  this  Psalm. 

37.  Mark  the  perfect  man,  and  behold  the  upright :  for  the  end  q/"that  man 
is  peace.  3S.  But  the  transgressors  shall  be  destroyed  together :  the  end  of  the 
wicked  shall  be  cut  off. 

After  taking  a  view  of  those  short-lived  honours,  which  the  world 
setteth  upon  the  heads  of  its  most  favored  votaries,  let  us  turn  our 
eyes  to  "  the  Perfect  and  upright  One  ;"  let  us  behold  the  permanent 
greatness  and  the  unfading  glory  of  the  tree  of  life,  which  is  in  the 
midst  of  the  paradise  of  God  ;  whose  leaves  are  for  the  healing  of 
the  nations,  and  whose  fruit  is  the  fruit  of  "  peace." 

39.  But  the  salvation  of  the  righteous  is  of  the  Lord:  he  is  their  strength  in 
the  time  of  trouble.  40.  And  the  Lord  shall  help  them,  and  deliver  them;  he 
shall  deliver  them  from  the  wicked,  and  save  them,  because  they  put  their  trust 
in  him. 

Of  thee,  O  Lord  Jesu,  is  our  salvation  :  be  thou  our  strength  in 
this  mortal  life,  which  is  a  time  of  trouble  ;  help  us  against  our  spi- 
ritual enemies,  and  deliver  us  from  them  ;  deliver  us  from  the  wicked 
one,  and  from  all  evil ;  and  save  us  from  the  guilt  and  punishment 
thereof,  because  we  put  our  trust  in  thee,  and  in  thee  alone. 

13 


A    COMMENTARY    ON    THE    PSALMS.  151 

EIGHTH   DAY.— MORNING   PRAYER. 

PSALM   XXXYIII. 

ARGUMENT. — In  this  Psalm,  which  is  the  third  of  those  styled  Penitential,  the  sin- 
ner, ver.  1.  prayeth  to  be  chastened  only,  and  not  destroyed;  2 — 10.  describeth  the 
state  of  his  soul  under  various  images,  chiefly  borrowed  from  bodily  diseases  and 
pains  ;  11, 12.  complaineth  of  his  friends  forsaking,  and  his  enemies  persecuting  him  ; 
but,  13 — 15.  continueth  patient  and  resigned,  committing  his  cause  to  God,  whom, 
16 — 22.  he  beseecheth  to  help  him,  on  his  confession  and  repentance.  As  our  Lord 
took  upon  him  the  guilt,  and  suffered  the  punishment,  of  sin  ;  as  there  are  some  pas- 
sages in  the  latter  part  of  the  Psalm,  literally  predictive  of  his  passion,  and  so  under- 
stood by  the  best  ancient  expositors ;  and  as  the  sinner  should  be  led  by  his  own  sor- 
rows to  reflect  on  those  of  his  Redeemer ;  the  meditations  of  the  reader  are,  there- 
fore, under  each  particular,  directed  by  the  ensuing  comment  into  that  channel. 

1.  O  Lord,  rebuke  me  not  in  thy  wrath;  neither  chasten  me  in  thy  hot  dis- 
pleasure. 

The  petition  here  preferred,  as  in  the  sixth  Psalm,  is,  that  Jehovah 
would  not  condemn  as  a  judge,  but  chasten  as  a  father,  for  the 
amendment  and  preservation  of  the  offender.  The  same  prayer, 
which  we  sinners  make  for  ourselves,  Christ,  who  bore  our*  sins,  once 
■made  for  us. 

2.  For  thine  arrows  stick  fast  in  me,  and  thy  hand  presseth  me  sore. 

The  "  arrows"  and  the  "  hand"  of  God,  are  his  judgments  on  sin ; 
those  internal  pangs  and  terrors  which  pierce  the  soul,  and  those  ex- 
ternal afflictions  and  calamities  which  sink  and  weigh  down  the 
spirits.  The  holy  Jesus,  at  the  time  of  his  passion,  received  these 
arrows,  and  sustained  this  weight,  for  the  sins  of  the  whole  world. 

8.  There  is  no  soundness  in  my  flesh,  because  of  thine  anger;  neither  is  there 
any  rest,  or,  peace,  or,  health,  in  my  bones,  because  of  my  sin. 

The  expressions  in  this  verse  are  applicable  to  the  disorders  and 
diseases  which  sin  hath  introduced  into  the  soul  and  into  the  body, 
as  the  terms,  "  health,"  and  "  sickness,"  are  in  Scripture  no  less  fre- 
quently employed  to  describe  the  state  of  the  former,  than  that  of  the 
latter.  If  a  single  sinner  thus  complaineth  of  his  grief  and  pain, 
what  must  have  been  the  agony  and  passion  of  him  who  suffered 
for  all,  mercifully  and  lovingly  submitted  to  be  "  made  sin  for  us  ?" 

4.  For  mine  iniquities  are  gone  over  my  head:  as  an  heavy  burden  they  are 
too  heavy  for  me. 

Sins  and  sorrows  are  here,  as  in  many  other  places,  represented 
under  the  image  of  mighty  waters  rolling  incessantly  over  the  head 
of  the  person  sunk  into  them,  and  by  their  accumulated  weight  de- 
pressing him,  so  that  he  can  no  more  rise  above  them.  Let  us 
meditate  on  that  deep  and  tempestuous  ocean,  into  which  we  were 
the  means  of  plunging  the  innocent  Jesus. 

5.  My  wounds  stink  and  are  corrupt,  through  my  foolishness. 
Sin  is  the  wound  of  the  soul,  which  must  be  washed  with  the 
tears  of  repentance,  cleansed  by  the  blood  of  Christ,  and  healed  by 
the  Spirit  of  the  Holy  One.     It  requites  great  care  and  attention,  un- 


152  A    COMMENTARY    ON    THE    PSALMS. 

til  the  cure  be  completed.  Otherwise,  mortification  and  death  ensuey 
as  in  the  case  of  outward  wounds,  if  neglected,  or  ill  managed.  See 
Isa.  i.  6 ;  Luke  x.  34.  All  the  sores  and  pains  of  the  body  mystical 
are  lamented  by  him  who  is  the  head  of  that  body,  and  who  felt  the 
sad  effects  of  these  corruptions  of  our  nature,  in  the  day  of  his  suffer- 
ings. 

6.  I  am  troubled,  Heb.  writhed,  or,  distorted,  I  am  bowed  down  greatly:  I 
go  mourning  all  the  day  long. 

As  the  body  by  pain,  so  the  soul  by  guilt,  is  "distorted"  from  its 
original  uprightness;  it  is  "bowed  down"  to  the  earth,  through 
shame  and  fear,  being  no  longer  able  to  look  up  towards  heavenr 
with  its  accustomed  holy  confidence  ;  and,  instead  of  rejoicing  in  a 
good  conscience,  and  the  hope  of  glory,  sorrow  is  its  portion,  and 
grief  its  familiar  acquaintance.  And  what  wonder  that  we  should 
be  humbled  and  afflicted  for  our  own  sins,  when  the  Son  of  God 
was  so  humbled  and  afflicted  for  sins  not  his  own  ? 

7.  For  my  loins  are  filled  with  a  loathsome  disease,  or,  inflammation:  and 
there  is  no  soundness  in  my  fiesh. 

The  "dfsease,"  or,  "inflammation,"  complained  of,  in  these  meta- 
phorical terms,  seems  to  be  the  distemperature  of  our  fallen  nature, 
whereby  it  cometh  to  pass,  that  "the  flesh  lusteth  against  the  spirit:" 
it  is  that "  other  law  in  our  members,  warring  against  the  law  in  our 
minds,  bringing  us  into  captivity  to  the  law  of  sin,"  and  forcing  every 
son  of  Adam  to  cry  out, "  O  wretched  man  that  I  am,  who  shall  de- 
liver me  from  this  body  of  death  ?"  Happy  is  it  for  us,  that  we  are 
enabled  to  go  on  with  the  apostle,  and  to  "  thank  God"  that  we  are 
delivered,  "  through  Jesus  Christ  our  Lord,"  on  whom  were  laid  "the 
iniquities  of  us  all." 

8.  /  am  feeble  and  sore  broken:  I  have  roared  by  reason  of  the  disquietness 
of  my  heart. 

The  vigour  of  a  man  is  broken  in  pieces,  and  wasted  away,  by 
pain  and  the  disquietude  from  thence  arising,  which  cause  piercing 
cries,  and  loud  lamentations.  When  sin  in  the  soul  is  felt  like  sick- 
ness in  the  body,  it  will  produce  effects  in  some  degree  similar.  Let 
us  reflect  on  the  sufferings,  the  cries,  and  the  tears,  of  our  Re- 
deemer. 

9.  Lord,  all  my  desire  is  before  thee  :  and  my  groaning  is  not  hid  from  thee. 

The  "desires"  and  "groans"  of  the  penitent  are  known  to  God, 
and  marked  down  in  his  book ;  and  there  is  no  small  comfort  in 
thinking  and  acknowledging  that  they  are  so ;  but  much  more 
comfort  is  there  in  the  remembrance  of  these  inconceivable  "  desires." 
and  those  unutterable  "groanings,"  which  the  holy  Jesus  poured 
forth  for  us  in  the  days  of  his  flesh,  and  which  prevail  for  the  accep- 
tance of  our  own. 

10.  My  heart  pantcth,  my  strength  faileth  me :  as  for  the  light  of  mine  eyes 
it  also  is  gone  from  me. 

In  bodily  sickness,  there  are  three  symptoms  of  approaching  dis- 


A    COMMENTARY    ON    THE    PSALMS.  153 

solution ;  and  the  soul  is  in  great  extremity  when  the  three  corres- 
ponding symptoms  appear  upon  her ;  namely,  when  she  hath  nei- 
ther resolution  to  will,  power  to  perform,  nor  knowledge  to  discern 
the  things  that  belong  unto  her  health  and  peace. 

11.  My  lovers  and  my  friends  stand  aloof  from  my  sore,  or,  plague,  or, 
affliction :  and,  my  kinsmen,  or,  my  neighbours,  stand  afar  off. 

A  body  afflicted  with  a  noisome  distemper,  and  a  soul  troubled  on 
account  of  sin,  find  but  few  friends,  who  have  charity  enough  to  stay 
with,  and  to  minister  to  them.  Let  us  not  be  surprised  or  offended 
at  this,  when  we  see  the  righteous  Jesus,  at  his  passion,  destitute  and 
forsaken  by  all ;  as  it  is  written,  "  Then  all  the  disciples  forsook  him 
and  fled:"  Matt.  xxvi.  56;  "and  all  his  acquaintance,  and  the  wo- 
men that  followed  him  from  Galilee,  stood  afar  off,  beholding  these 
things."     Luke  xxiii.  49 

12.  They  also  that  seek  after  my  life,  lay  snares  for  me :  and  they  that  seek 
my  hurt,  speak  mischievous  things,  and  imagine  deceits  all  the  day  long. 
13.  But  I,  as  a  deaf  man.  heard  not:  and  I  was  as  a  dumb  man,  that  openeth 
not  his  mouth  14.  Thus  I  was  as  a  man  that  heareth  not,  and  in  whose 
mouth  are  no  reproofs,  or,  altercations. 

These  verses  describe  and  recommend  to  our  imitation  the  beha- 
viour of  David,  and  of  a  greater  than  David,  when  under  persecu- 
tion ;  the  former  from  Absalom,  Ahithophel,  Shimei,  (fee,  the  latter 
from  the  chief  priests  and  elders,  Judas,  and  the  Jews. 

15.  For  in  thee,  O  Lord,  do  I  hope,  or,  thee  do  I  wait  for:  thou  wilt  hear, 
or,  answer,  O  Lord  my  God. 

This  verse  assigns  the  reason  why  the  ill  usage  which  we  receive 
at  the  hands  of  men,  should  be  borne  with  patience  and  resignation  ; 
namely,  because,  as  it  is  not  without  the  permission,  so  neither  will 
it  be  without  the  notice,  of  the  Almighty,  who  will  one  day  take  the 
matter  into  his  own  hands.  Christ,  saitli  St.  Peter,  "  who  did  no  sin, 
neither  was  guile  found  in  his  mouth,  yet  when  he  was  reviled,  re- 
viled not  again ;  when  he  suffered,  he  threatened  not ;  but  com- 
mitted himself  to  him  that  judgeth  righteously."     1  Pet.  ii.  22. 

16.  For  I  said.  Hear  me  lest  otherwise  they  shoidd  rejoice  over  me:  when 
my  foot  slippeth,  they  magnify  themselves  against  me. 

As  the  glory  of  God  may  be  said,  in  some  measure,  to  depend  on 
the  behaviour  and  fate  of  his  servants ;  on  that  account,  besides  the 
stings  of  conscience,  temporal  punishments,  and  the  danger  of  eter- 
nal torments,  good  men  should  ever  have  before  their  eyes  the  dis- 
honour which  is  brought  on  the  name  of  God,  and  the  stop  which 
is  put  to  the  progress  of  his  gospel,  by  the  fall  of  any  eminently 
righteous  and  holy  person  into  sin. 

17.  For  I  am  ready  to  halt,  and  my  sorrow  is  continually  before  me. 
13.  For  1  will  declare  mine  iniquity:  I  will  be  sormj  for  my  sin. 

The  surest  way  to  have  our  weakeness  strengthened,  and  our  sin 
forgiven,  is  to  acknowledge  and  confess  both  ;  and  this  we  need  not 
be  ashamed  to  do,  when  we  consider,  that  he,  who  is  the  Lord  strong 

20 


154  A    COMMENTARY    ON    THE    PSALMS. 

and  mighty,  took  our  infirmities ;  and  the  King  of  righteousness 
bare  our  sins,  in  his  own  body,  on  the  tree. 

19.  But  mine  enemies  are  lively,  and  they  are  strong,  and  they  that  hate  me 
wrongfully  are  multiplied.  20.  They  also  that  render  evil  for  good  are  mine 
adversaries  /  because  I  follow  the  thing  that  good  is. 

These  words,  joined  with  the  preceding,  are  applicable  to  the  dis- 
tress of  David,  and  the  prosperity  of  his  adversaries  ;  to  the  sufferings 
of  Christ,  and  the  triumph  of  the  Jews  ;  to  the  afflictions  of  the 
church,  and  the  gaiety  of  the  world ;  to  the  weakness  of  faith,  and 
the  strength  of  nature.  The  result  of  all  is  this,  that  salvation 
cometh  of  God  only,  and  is  to  be  implored  in  the  following  words, 
which  conclude  the  Psalm  : 

21.  Forsake  me  not,  O  Lord;  O  my  God,  be  not  far  from  me.  22.  Make 
haste  to  help  me,  O  Lord  God  of  my  salvation. 


PSALM  XXXIX. 

ARGUMENT. — The  prophet,  in  a  state  of  distress  and  persecution,  determineth,  1 
— 3.  to  be  watchful  and  silent,  as  our  blessed  Lord  also  was,  before  his  enemies.  4. 
He  praycth  for  a  due  sense  of  the  shortness  of  human  life  ;  and  after  meditating, 
5,  6.  on  that  subject,  fixeth  all  his  faith  and  hope  in  God,  7.  whom  he  entreateth,  but 
with  submission  to  his  will,  8 — 10.  for  the  remission  of  sin,  and  alleviation  of  misery. 
11.  From  a  view  of  the  human  body  wearing  away  by  sickness,  be  breaketh  out,  12, 
13.  into  a  most  fervent  and  affectionate  prayer,  which  ought  to  be  continually  in  the 
mouth  of  the  Christian,  upon  earth.  This  Psalm  is,  with  the  utmost  propriety,  ap- 
pointed by  the  church  to  be  used  at  the  burial  of  the  dead,  as  a  funeral  is  indeed  the 
best  comment  upon  it. 

1.  I  said,  I  will  take  heed  to  my  ways,  that  I  sin  not  with  my  tongue:  I  will 
keep  my  mouth  with  a  bridle,  while  the  wicked  is  before  me. 

The  Psalm  begins  abruptly  with  the  result  of  a  meditation  on  the 
narrow,  slippery,  and  dangerous  paths  of  life ;  and  more  especially 
on  the  extreme  difficulty  of  restraining  the  tongue,  amidst  the  con- 
tinual temptations  and  provocations  of  the  adversary.  In  these  cir- 
cumstances, "watchfulness"  and  "silence"  are  resolved  on,  as  the 
only  means  of  security.  Let  us  behold  the  Lamb  of  God,  as  our 
great  pattern  and  example  herein. 

2.  /  was  dumb  with  silence,  I  held  my  peace  even  from  good,  and  my  sorrow 
was  stirred. 

There  is  a  time  to  keep  silence,  because  there  are  men  who  will 
not  hear ;  there  are  tempers,  savage  and  sensual  as  those  of  swine, 
before  whom  evangelical  pearls,  or  the  treasures  of  heavenly  wisdom, 
are  not  to  be  cast.  This  consideration  stirreth  up  fresh  grief  and 
trouble,  ia  a  pious  and  charitable  heart.  How  much  more  must  it 
have  done  so,  in  the  soul  of  him  who  lived  and  died  only  for  the  sal- 
vation of  sinners ! 

3.  My  heart  was  hot  within  me,  while  I  was  musing  the  fire  burned:  then 
spake  I  with  my  tongue. 

The  fire  of  divine  charity,  thus  prevented  from  diffusing  itself,  for 


A    COMMENTARY    ON    THE    PSALMS.  155 

the  illumination  and  warmth  of  those  around  it,  and,  like  other  fire, 
rendered  more  intense  by  its  confinement,  presently  ascended,  in  the 
flame  of  devotion,  towards  heaven ;  while  it  continued  to  be  fed,  and 
preserved  in  brightness  and  vigour,  by  meditation  on  the  goodness  of 
God,  and  the  ingratitude  of  man  ;  the  transient  miseries  of  time,  and 
the  durable  glories  of  eternity. 

4.  Lord  make  me  to  know  mine  end,  and  the  measure  of  my  days  what  it 
is :  that  /  may  know  how  frail  I  am. 

Wearied  with  the  contradiction  of  sinners,  and  sickening  at  the 
prospect  of  so  much  wretchedness  in  the  valley  of  weeping,  the  soul 
looks  forward  to  her  departure  from  hence,  praying  for  such  a  sense 
of  the  shortness  of  human  life,  as  may  enable  her  to  bear  the  sor- 
rows of  this  world,  and  excite  her  to  prepare  for  the  joys  of  a  better. 
"  O  faithless  and  perverse  generation,"  saith  even  the  meek  and  pa- 
tient Jesus  himself,  "  how  long  shall  I  be  with  you,  how  long  shall 
I  suffer  you?"  Matt.  xvii.  17. 

5.  Behold,  thou  hast  made  my  days  as  an  hand-breadth,  and  mine  age  is 
as  nothing  before  thee  :  verily  every  man  at  his  best  state,  Heb.  settled,  is  al- 
together vanity. 

The  age  of  man,  or  that  of  the  world,  is  but  a  "span"  in  dimen- 
sion, a  moment  in  duration  ;  nay,  it  is  less  than  both  ;  it  is  "  nothing," 
if  compared  with  the  immeasurable  extent,  and  the  unnumbered 
days  of  eternity :  every  hour,  from  that  of  our  birth,  brings  us  so 
much  nearer  to  our  death  :  nor  can  we  continue,  for  a  second  of  time, 
in  one  stay.  "Behold,"  then,  O  Lord,  the  "  vanity "  of  man  ;  and 
be  so  merciful  unto  him,  as  to  open  his  eyes,  that  he  may  behold  it 
himself!" 

6.  Surely,  every  man  walketh  in  a  vain  show,  or,  in  a  shadowy  image : 
surely  they  are  disquieted  in  vain :  he  heapeth  up  riches,  and  knoweth  iiot  who 
shall  gather  them. 

This  world  is,  to  the  other,  as  a  "  shadow"  to  the  substance  ;  nay, 
temporal  life,  health,  riches,  honours,  and  pleasures,  can  hardly  be 
called  shadows  of  those  which  are  eternal,  in  point  of  resemblance ; 
though  for  their  illusive  and  fleeting  nature,  they  are  shadows  indeed. 
"  The  mortal  state  of  man  is  compounded  of  light  and  darkness ; 
seeming  to  be  something,  when  really  it  is  nothing  ;  always  altering, 
and  ending  on  a  sudden  ;  nearest  to  disappearing,  when  at  full  length ; 
sure  to  continue  no  longer  than  while  the  sun  is  above  the  horizon  ; 
but  liable  to  vanish,  at  the  interposition  of  a  cloud ;  and  when  it  is 
gone,  leaving  no  track  behind  it."  The  fate  of  riches  heaped  up  by 
misers,  with  unutterable  care  and  anxiety,  may  convince  us,  how 
"vainly"  men  are  "disquieted  !" 

7.  And  now,  Lord,  what  wait  I  for?    My  hope  is  in  thee. 

The  soul,  that  hath  a  true  sense  of  the  vanity  of  the  creature,  will 
at  once  fix  her  thoughts  and  affections  on  the  Creator.  A  celebrated 
writer,  describing  a  man  of  the  world  on  his  death-bed,  hath  ex- 
pressed this  sentiment  with  wonderful  sublimity  and  elegance : — 


156  A    COMMENTARY    ON    THE    PSALMS. 

"  Whoever  would  know  how  much  piety  and  virtue  surpass  all  exter- 
nal goods,  might  here  have  seen  them  weighed  against  each  other, 
where  all  that  gives  motion  to  the  active,  and  elevation  to  the  emi- 
nent ;  all  that  sparkles  in  the  eye  of  hope,  and  pants  in  the  bosom 
of  suspicion ;  at  once  became  dust  in  the  balance,  without  weight, 
and  without  regard.  Riches,  authority,  and  praise  lose  all  their  in- 
fluence, when  they  are  considered  as  riches,  which  to-morrow  shall 
be  bestowed  upon  another ;  authority,  which  shall  this  night  expire 
for  ever ;  and  praise,  which,  however  merited,  or  however  sincere, 
shall,  after  a  few  moments,  be  heard  no  more."* 

8.  Deliver  me  from  all  my  transgressions  ;  make  me  not  the  reproach  of  the 
foolish. 

Affliction  hath  then  had  its  proper  effect,  when  the  sufferer  is 
thereby  convinced  of  sin,  and  therefore  prayeth  for  a  removal  of  the 
latter,  as  the  only  way  to  be  delivered  from  the  former.  The  "  re- 
proaches" of  the  foolish  make  no  inconsiderable  article  in  the  account 
of  a  Christian's  sufferings  ;  and  our  Lord  frequently  complaineth  of 
them,  in  the  Psalms,  as  one  of  the  bitter  ingredients  in  his  own  cup. 

9.  /  was  dumb,  I  opened  not  my  mouth  ;  because  thou  didst  it. 

Whatever  materials  compose  the  rod  of  affliction,  and  from  whatso- 
ever quarter  the  stroke  cometh,  let  us  remember,  that  the  rod  is  grasped, 
and  the  stroke  is  inflicted,  by  the  hand  of  our  heavenly  Father.  To 
revenge  ourselves  on  the  instrument,  is  folly ;  to  murmur  against  the 
agent,  is  something  worse. 

10.  Remove  thy  stroke  away  from  me:  I  am  consumed  by  the  blow  of  thy 
hand. 

The  Christian,  who  knows  from  whence  his  troubles  proceed, 
knows  where  to  apply  for  relief;  and  having  first  "petitioned"  for 
remission  of  sin,  ver.  S,  he  then  humbly  supplicates  for  a  mitigation 
of  his  sorrow.  "  Father,"  saith  the  beloved  Son  of  God,  "if  thou  be 
willing,  remove  this  cup  from  me."     Luke  xxii.  42. 

11.  When  thou  with  rebukes  dost  correct  man  for  iniquity,  thou  makest  his 
beauty,  or,  all  that  is  delightful,  or,  desirable  in  him,  to  consume  away  like  a 
moth  :  surely  every  man  is  vanity. 

The  body  of  man  is  as  a  "  garment "  to  the  soul :  in  this  garment 
sin  hath  lodged  a  "  moth,"  which  by  degrees  fretteth  and  weareth 
away,  first,  the  beauty,  then  the  strength,  and,  finally,  the  contex- 
ture of  its  parts.  Whoever  has  watched  the  progress  of  a  consump- 
tion, or  any  other  lingering  distemper,  nay,  the  slow  and  silent  de- 
vastations of  time  alone,  in  the  human  frame,  will  need  no  farther 
illustration  of  this  just  and  affecting  similitude ;  but  will  discern  at 
once,  the  propriety  of  the  reflection,  which  follows  upon  it : — "  Surely 
every  man  is  vanity  !" 

12.  Hear  my  prayer,  O  Lord,  and  give  ear  unto  my  cry  :  hold  not  thy  peace 


*  Rambler,  Vol.  II.  No.  54. 


A    COMMENTARY    ON    THE    PSALMS.  157 

at  my  tears;  for  I  am  a  stranger  with  thee,  and  a  sojourner,  as  all  my  fathers 
were. 

Meditation  should  terminate  in  devotion ;  and  meditation  on  hu- 
man vanity  and  misery,  if  indulged  as  it  deserves  to  be,  certainly 
will  do  so ;  it  will  bring  us  to  our  u  prayers,"  our  "  cries,"  and  our 
"tears;"  and  teach  us  to  address  the  throne  of  grace,  as  poor  pil- 
grims in  a  strange  land,  who  have  here  no  abiding  city,  but  are  soon 
to  strike  our  tents,  and  be  gone  for  ever.  Such  was  David,  though 
king  of  Israel ;  and  such  was  the  Son  of  David,  in  the  body  of  his 
flesh,  though  Lord  of  all  things :  both  were  "  strangers  and  sojourn- 
ers, as  all  their  fathers,"  Abraham,  Isaac,  and  Jacob,  were  before 
them,  and  as  all  their  children  have  been  and  shall  be  after  them, 
upon  the  earth. 

13.  O  spare  me,  that  I  may  recover  strength,  before  I  go  hence,  and  be  no 
more. 

Most  fervently  and  affectionately,  therefore,  ought  the  Christian 
pilgrim  to  pray,  that  God  would  spare  his  life  and  respite  the  fatal 
sentence,  until  all  that  hath  been  decayed,  through  the  frailty  of 
nature,  be  renewed  by  the  power  of  grace ,  that  his  perfect  reconcili- 
ation with  the  Almighty  may  be  accomplished,  and  his  plenary  par- 
don sealed  in  heaven,  before  he  taketh  his  last  farewell  of  the  world, 
and  ceaseth  to  have  an  existence  in  these  regions  of  vanity  and 
sorrow. 


PSALM   XL. 

ARGUMENT.— It  is  plain,  from  ver.  6—8.  of  this  Psalm,  compared  with  Heb.  x.  5. 
that  the  prophet  is  speaking  in  the  person  of  Christ,  who,  1 — 5.  celebrateth  the  deliv- 
erance wrought  for  his  mystical  body,  the  church,  by  his  resurrection  from  the  grave, 
effecting  that  of  his  members  from  the  guilt  and  dominion  of  sin  ;  for  the  abolition 
of  which  he  declareth,  6 — 8.  the  inefficacy  of  the  legal  sacrifices,  and  mentioneth 
his  own  inclination  to  do  the  will  of  his  Father,  and  9,  10.  to  preach  righteousness 
to  the  world.  11 — 13.  He  representeth  himself  as  praying,  while  under  his  suffer- 
ings, for  his  own  and  his  people's  salvation  ;  he  foretelleth,  14,  15.  the  confusion  and 
desolation  of  his  enemies,  and,  16.  the  joy  and  thankfulness  of  his  disciples  and  ser- 
vants ;  for  the  speedy  accomplishment  of  which,  17.  he  preferreth  a  petition. 

1.  /  waited  patiently  for  the  Lord,  and  he  inclined  unto  me,  and  heard  my 
cry. 

In  this  verse  we  hear  the  voice  of  the  meek  Lamb  of  God,  who, 
though  never  sorrow  was  like  unto  his  sorrow,  "  waited  patiently," 
till  the  time  appointed  by  the  Father  came,  when  that  sorrow  should 
be  turned  into  joy.  Let  not  his  disciples  expect  to  "  inherit  the  pro- 
mises," otherwise  than  "  through  faith  and  patience."  Four  thousand 
years,  the  church,  under  the  patriarchs,  the  law,  and  the  prophets, 
waited  for  the  first  advent  of  Messiah ;  and,  seventeen  hundred 
years  the  church,  under  the  gospel,  hath  waited  for  the  second.  Je- 
hovah, who  inclined  himself  to  the  prayers  of  the  former,  will  also 
hear  the  cries  of  the  latter. 


158  A    COMMENTARY    ON    THE    PSALMS. 

2.  He  brought  me  up  also  out  of  an  horrible  pit,  Heb.  a  pit  of  confused  tu- 
multuous noise,  out  of  the  miry  clay,  and  set  my  feet  upon  a  rock,  and  esta- 
blished my  goings. 

The  sufferings  from  which  our  Redeemer  was  delivered,  are  here 
described  under  the  image  of  a  dark  subterraneous  cavern,  from 
which  there  was  no  emerging,  and  where  roaring  cateracts  of  water 
broke  in  upon  him,  overwhelming  him  on  every  side;  till,  as  it  is 
expressed  in  the  eighteenth  Psalm,  "  God  sent  from  above,  and  took 
him,  and  drew  him  out  of  many  waters."  Let  us  celebrate  the  de- 
liverance of  Christ,  as  a  pledge  and  earnest  of  our  own  rescue  from 
the  troubles  and  temptations  of  life ;  from  the  power  of  death  and 
the  grave  ;  from  the  "  horrible  pit,  and  the  miry  clay  ;"  when  we  shall 
be  exalted  on  "  the  rock"  of  our  salvation,  and  our  "  goings"  shall  be 
"  established  "  for  ever. 

3.  And  he  hath  put  a  new  song  in  my  mouth,  even  praise  unto  our  God  r 
many  shall  see  it,  and  fear,  and  shall  trust  in  the  Lord. 

Every  new  deliverance  requires  "  a  new  song."  Christians  sing 
their  wonderful  redemption,  from  sin  and  death,  in  these  holy  hymns, 
which  God,  by  his  Spirit,  hath  put  into  their  mouths,  and  which,  by 
their  application  to  matters  evangelical,  are  become  "new"  songs, 
setting  forth  the  praise  and  glory  of  God,  through  Jesus  Christ. 
And  who  can  hear  the  church,  singing  the  victory  and  triumph  of 
her  mighty  and  merciful  Saviour,  without  being  incited  to  "  fear," 
and  "  to  believe  ?" 

4.  Blessed  is  that  man  that  maketh  the  Lord  his  trust,  and  respecteth  not 
the  proud,  nor  such  as  turn  aside  to  lies. 

He  who  is  sensible  how  much  God  hath  done,  and  how  little  the 
world  can  do  for  him,  will  earnestly  and  heartily  pronounce  the  bles- 
sedness of  the  man,  who  relies  upon  the  real  power  and  goodness  of 
the  former,  instead  of  suffering  himself  to  be  deceived  by  the  empty 
parade  and  fallacious  promises  of  the  latter. 

5.  Many,  O  Lord  my  God,  are  thy  wonderfid  works  which  thou  hast  done, 
and  thy  thoughts  which  are  to  us-ward :  they  cannot  be  reckoned  up  in  order 
unto  thee :  if  /  would  declare  and  speak  of  them,  they  are  more  than  can  be 
numbered. 

The  counsels  and  works  of  the  ever-blessed  Trinity,  planned  and 
executed  for  the  benefit  of  man,  in  his  creation  and  preservation,  his 
redemption  and  sanctification,  in  order  to  his  resurrection  and  glori- 
fication, through  Christ,  already  risen  and  glorified,  are  subjects 
which  can  never  be  exhausted,  by  the  intellectual  powers  of  men  or 
angels ;  but  will,  to  both,  afford  matter  of  incessant  meditation,  and 
endless  praise.  Yet,  how  little  do  we  meditate  on  them  :  how  seldom, 
and  how  coldly,  do  we  praise  God  for  them ! 

6.  Sacrifice  and  offering  thou  didst  not  desire,  mine  ears  hast  thou  opened: 
burnt-offering  and  sin-offering  hast  thou  not  required.  7.  Then  said  I,  Lo,  I 
come:  in  the  volume  of  the  book  it  is  written  of  me,  8.  I  delight  to  do  thy  willy 
O  my  God :  yea,  thy  law  is  within  my  heart. 

These  words,  as  the  apostle  informeth  us,  Heb.  x.  5,  are  spoken 


A    COMMENTARY    ON    THE    PSALMS.  159 

by  Christ,  in  his  own  person.  In  them  he  proclaims  the  inefficacy 
of  the  legal  sacrifices  to  take  away  sin,  and  the  divine  disapproba- 
tion of  such  sacrifices,  when  relied  on  for  that  purpose.  He  sets  forth 
his  own  readiness  to  do,  and  to  suffer,  the  will  of  the  Father,  implied 
in  the  Psalm  by  the  words,  "  mine  ears  hast  thou  opened  ;"  but  more 
plainly  expressed  in  the  apostle's  citation,  by  the  paraphrase,  "a  body 
hast  thou  prepared  me.1'*  He  refers  to  the  predictions  concerning 
Messiah,  in  the  Scriptures  of  the  Old  Testament,  which  is  here 
styled — "  the  volume,  or  roll,  of  the  book."  He  declares  the  pleasure 
he  had  in  doing  the  Father's  will,  or  in  accomplishing  the  law ; 
which  had  taken  possession  of  all  his  powers  and  faculties;  having 
been  admitted  by  the  understanding,  retained  in  the  memory,  and 
rendered  operative  in  the  will.  "  I  delight  to  do  thy  will,  O  my  God  ; 
yea,  thy  law  is  within  my  heart." 

9.  I  have  preached  righteousness  in  the  great  congregation :  lo,  I  have  not 
refrained  my  lips,  O  Lord,  thou  knowest.  10.  I  have  not  hid  thy  righteousness 
within  my  heart  ;  I  have  declared  thy  faithfulness  and  thy  salvation :  1  have 
not  concealed  thy  loving  kindness  and  thy  truth  from  the  great  congrega- 
tion. 

As  the  preceding  verses  described  the  priestly  office  of  our  Lord 
in  the  execution  of  which  he  offered  himself,  and  his  all-perfect  obe- 
dience, for  us ;  so,  in  the  passage  now  before  us,  he  declares  himself 
to  have  acted  up  to  the  prophetical  part  of  his  character,  by  "  preach- 
ing "  the  doctrines  of  truth,  righteousness,  and  salvation  to  the  people, 

*  For  the  expression,  "  Mine  ears  hast  thou  opened,"  seems  equivalent  to,  "  Thou 
hast  made  me  obedient."  Thus,  Isa.  1.  5.  "  The  Lord  God  hath  opened  mine  ears, 
and  I  was  not  rebellious,  neither  turned  away  back.  I  gave  my  back  to  the  smiters," 
&c.  The  LXX.  perhaps,  meant  to  interpret  this  symbolical  expression,  when  they 
rendered  it  by  troijia  Kar^priGoi  pot,  "Thou  hast  prepared,"  or,  "  fitted  my  body,"  that 
is,  to  be  "  obedient,"  and  to  "  do  thy  will."  See  Dr.  Jackson,  vol.  ii.  p.  882.  This 
seems  to  be  the  best  sense  of  the  present  reading,  and  is  well  expressed  by  Mr.  Mer- 
rick, in  his  poetical  version : 

Nor  sacrifice  thy  love  can  win, 
Nor  offerings  from  the  stain  of  sin 

Obnoxious  man  shall  clear  : 
Thy  hand  my  mortal  frame  prepares 
(Thy  hand,  whose  signature  it  bears,) 

And  opes  my  willing  ear. 

Mr.  Pierce  of  Exeter  proposed  a  conjectural  alteration  of  the  word  D^TN,  "  ears,"  into 
the  two  words,  !~iTa  "jX,  "  then  a  body,"  &c.  in  which  case,  a  learned  friend  suggests, 
fVO,  must  likewise  be  altered  to  rcb'D,  "  hast  thou  prepared,  or  finished."  Bishop 
Lowth  wishes  to  adopt  Mr.  Pierce's  emendation,  in  order  to  render  the  original  con- 
formable to  St.  Paul's  citation  from  the  LXX.  And  I  must  confess,  if  the  apostle's 
argument  turned  on  the  word  trw/ia,  such  an  emendation  might  seem  necessary.  It  is 
true,  (Toi^a  Xoitth  occurs  in  the  succeeding  verse  ;  but  I  think  it  is  not  essential  to  the 
argument,  which  seems  to  stand  clear  and  full,  whatever  be  the  meaning  of  ao^a 
KaTT)QTiao)  pot — "  When  he  said,  Sacrifice,  &c.  thou  wouldest  not — then  he  said,  Lo,  I 
come  to  do  thy  will,  O  God.  He  taketh  away  the  first,  that  he  may  establish  the 
second."  The  author  of  the  anonymous  notes  in  Mr.  Merrick's  Annotations,  I  find,  is 
of  this  opinion.  It  is  not  certain  that  the  apostle  argues  from  the  word  aufia  at  all. 
"  He  quotes  the  translation  of  the  LXX.  as  he  found  it  in  his  copy  ;  lays  a  stress  on 
what  is  in  the  Hebrew,  but  none  on  the  rest  ;  either  knowing  it  not  to  be  there,  or 
being  restrained,  by  the  Spirit  of  God,  from  making  use  of  it."  See  Appendix  to  Mr. 
Merrick's  Annot.  p.  294. 


160  A    COMMENTARY    ON    THE    PSALMS. 

without  concealing  aught  through  negligence,  fear,  or  favour. 
Happy  the  minister  of  Christ,  who,  on  his  death-bed,  is  able  to  say 
the  same ! 

11.  Withhold  not  thou  thy  tender  mercies  from  me,  O  Lord:  let  thy  loving 
kindness  and  thy  truth  alway  preserve  me. 

The  beloved  Son  of  God  here  prayeth  for  the  continuation  of  that 
mercy,  and  the  accomplishment  of  those  gracious  promises,  to  his 
body,  the  church,  which  made  the  subjects  of  his  heavenly  discour- 
ses, in  the  days  of  his  flesh.  Such  ought  to  be  the  subjects  of  our 
discourses,  and  of  our  prayers. 

12.  For  innumerable  evils  have  compassed  me  about :  mine  iniquities  have 
taken  hold  upon  me,  so  that  I  am  not  able  to  look  up  ;  they  are  more  than  the 
hairs  oj mine  head:  therefore  my  heart  faileth  me. 

If  these  words,  as  well  as  the  foregoing,  are  supposed  to  be  spoken 
by  our  Lord,  (and  indeed  there  doth  not  appear  to  be  any  change  of 
person,)  they  must  be  uttered  by  him,  considering  himself  (for  so  the 
primitive  writers  suppose  him  in  the  Psalms  frequently  to  consider 
himself)  as  still  suffering  in  his  body  mystical,  the  church ;  and  la- 
menting, as  head,  both  the  transgressions  and  the  afflictions  of  the 
members,  accomplishing  their  warfare  in  the  world.  Thus  much  at 
least  we  know,  that,  after  his  ascension,  when  the  members  were 
persecuted  on  earth,  the  head  complained  from  heaven,  as  sensible 
of  the  pain,  "Saul,  Saul,  why  persecutest  thou  me?"  Some  critics 
think  the  word,  ■oi*,  in  the  text,  may  be  translated  "my  punish- 
ment." But  the  author  of  the  anonymous  notes,  mentioned  below, 
observes,  that  all  "  punishments,  properly  speaking,  presuppose  sin  ; 
and  especially  when  they  are  represented,  as  here,  to  overtake  and 
seize  a  person.  Therefore,  to  understand  this  of  Christ,  it  must  be 
interpreted  of  imputed  sins,  or  punishments  for  them."  Merrick's 
Annotat.  p.  295. 

13.  Be  pleased,  O  Lord,  to  deliver  me  ;  O  Lord,  make  haste  to  help  me. 

This  short,  but  forcible  prayer,  for  help  and  deliverance,  in  God's 
good  time,  and  according  to  his  good  pleasure,  continues,  and  must 
continue,  to  be  the  prayer  of  the  church,  and  of  all  her  children,  until 
the  day  of  final  redemption. 

14.  Let  them,,  or,  they  shall,  be  ashamed  and  confounded  together  that  seek 
after  my  soul  to  destroy  it :  let  them,  or,  they  shall,  be  driven  backward,  and  put 
to  shame,  that  wish  me  evil.  15.  Let  them,  or,  they  shall,  be  desolate  for  a  re- 
ward of  their  shame,  that  say  unto  me,  Aha,  aha  ! 

The  shame,  confusion,  and  desolation  to  be  brought  on  the  Jews 
by  the  resurrection,  exaltation,  and  power  of  him  whose  blood  they 
thirsted  after,  and  whom  they  mocked  and  insulted  when  in  his  last 
agonies  on  the  cross,  are  here  foretold  ;  and  the  prophecy  hath  been 
punctually  fulfilled.  But  a  more  horrible  confusion  and  desolation 
awaiteth  them,  and  all  other  impenitent  sinners,  at  the  future  re\  ela- 
tion of  the  righteous  judgment  of  God ;  when  vengeance  must  de- 


A    COMMENTARY    ON    THE    PSALMS.  161 

stroy  those,  whom  mercy  cannot  reclaim.     And  to  this  ultimate 
issue  of  things,  the  church  directeth  her  views. 

16.  Let  all  those  that  seek  thee,  or,  all  those  that  seek  thee  shall,  rejoice  and 
be  glad  in  thee:  let  such  as  love  thy  salvation,  or,  such  as  love  thy  salvation 
shall  say  continually,  The  Lord  be  magnified. 

As  the  last  verses  predicted  the  calamities  which  should  hefal  the 
enemies  of  Messiah,  this  describeth  the  unfeigned  joy  and  gladness, 
springing  up  in  the  hearts  of  such  as  love  the  salvation  of  Jesus,  and 
evermore  magnify  his  holy  name  in  the  church,  for  the  blessings  of 
redemption,  "  eating  their  meat,"  as  the  first  Christians  are  said  to 
have  done,  "  with  gladness  and  singleness  of  heart,  praising  God." 
Acts  ii.  46. 

17.  But  I  am  poor  and  needy  ;  yet  the  Lord  thinketh  upon  me :  thou  art 
my  help  and  deliverer ;  make  no  tarrying,  O  my  God. 

The  church,  like  her  Redeemer,  is  often  poor  and  afflicted  in  this 
world,  but  Jehovah  thinketh  upon  her,  and  ft  solicitous  for  her  sup- 
port ;  she  is  weak  and  defenceless,  but  Jehovah  is  her  help  and  her 
deliverer.  With  such  a  Father  and  such  a  Friend,  poverty  becometh 
rich,  and  weakness  itself  is  strong.  In  the  meantime,  let  us  remem- 
ber, that  he  who  once  came  in  great  humility  shall  come  again  in 
glorious  majesty.  "  Make  no  tarrying,  O  our  God  ;  but  come,  Lord 
Jesus,  come  quickly."     Rev.  xxii.  20. 


EIGHTH  DAY.— EVENING  PRAYER. 

PSALM  XLI. 

ARGUMENT. — The  application  made  of  the  ninth  verse  of  this  Psalm,  John  xiii.  18. 
showeth,  that  the  prophet  is  speaking  in  the  person  of  Messiah.  1 — 3.  He  declareth 
the  blessedness  of  the  man  that  considereth  the  poor;  4.  he  prayeth  for  mercy  and 
favour  ;  5 — 9.  describeth  the  behaviour  of  his  adversaries,  and  of  one  person  in  par- 
ticular ;  16.  petitioneth  for  deliverance  ;  11,  12.  rejoiceth  in  hope  ;  and,  13.  breaketh 
out  into  thanksgiving. 

1.  Blessed  is  he  that  considereth  the  poor:  the  Lord  will  deliver  him  in  time 
of  trouble:  Heb.  in  the  day  of  evil. 

As  Christ  considered  us,  in  our  state  of  poverty,  so  ought  we  most 
attentively  to  consider  him  in  his  ;  to  consider  what  he  suffered  in 
his  own  person  ;  to  discern  him  suffering  in  his  poor  afflicted  mem- 
bers ;  and  to  extend  to  them  the  mercy  which  he  extended  to  us.  He 
who  was  "blessed"  of  Jehovah,  and  "delivered  in  the  evil  day,  by 
a  glorious  resurrection,  will  "bless"  and  "deliver,"  in  like  manner 
such  as,  for  his  sake,  love  and  relieve  their  brethren. 

2.  The  Lord  will  preserve  him,  and  keep  him  alive,  or,  revive  him  ;  and  lie 
shall  be  blessed  upon  the  earth;  and  thou  wilt  not  deliver  him  unto  the  will  of 
his  enemies. 

The  compassionate  and  charitable  disciple  of  the  holy  Jesus  is  often 

21 


162  A    COMMENTARY    ON    THE    PSALMS. 

wonderfully  "  preserved,"  and  rendered  prosperous,  even  in  thfo 
world ;  but  his  greatest  comfort  is,  that  like  his  Master,  he  shall  one 
day  be  "  revived,"  to  inherit  the  "  blessing/'  in  a  better  country,  where 
no  "enemy"  can  approach  to  hurt  or  molest  him. 

3.  The  Lord  w ill  strengthen  him  upon  the  bed  of  languishing :  thou  wilt' 
make  all  his  bed  in  7iis  sickness. 

An  exemption  from  sorrow  and  sickness  is  not  promised  to  the 
children  of  God ;  but  strength  and  comfort  are  given  unto  them, 
from  above,  to  support  and  carry  them  through  their  trials  ;  and  they 
who,  in  the  days  of  their  health,  have,  by  their  alms,  given  rest  to 
the  bodies,  or,  by  their  counsels,  restored  peace  to  the  consciences  of 
others,  shall  have  the  bed  of  pain  made  easy  under  them,  by  the' 
hand  of  their  heavenly  Father. 

4.  /  said,  Lord,  be  merciful  unto  me :  heal  my  soul ;  for  I  have  sinned 
against  thee. 

Every  son  of  Adam  may,  and  ought  in  these  words,  to  acknow- 
ledge his  sin,  and  to  entreat  for  mercy  and  grace  to  heal  the  disor- 
ders of  his  nature.  If  we  suppose  Messiah  ever  to  have  uttered  this 
verse  in  his  devotions,  as  we  know  he  applied  the  ninth  verse  to  his 
own  case,  it  is  obvious,  that  he  must  be  understood  to  confess  the 
sins,  not  of  his  own  righteous  person,  but  of  the  nature  he  had  as- 
sumed, in  order  to  cleanse  and  purify  it  by  his  sufferings.  See  above,. 
Psal.  xl.  12. 

5.  Mine  enemies  speak  evil  of  me,  When  shall  he  die,  and  his  name  perish? 

Here  we  may  undoubtedly  consider  the  poor  and  lowly  Jesus,  in 
the  day  of  his  humiliation,  when  he  was  daily  and  hourly  calumni- 
ated by  his  adversaries ;  when,  restless  and  impatient  at  beholding 
him  still  alive,  they  said,  "  What  do  we,  for  this  man  doth  many 
miracles?  If  we  let  him  thus  alone,  all  men  will  believe  on  him- 
Perceive  ye  how  ye  prevail  nothing?  Behold,  the  world  is  gone 
after  him,"  John  xi.  47 ;  xii.  19 :  and  when,  grown  more  furious 
and  clamorous,  they  cried,  "  Away  with  him.  away  with  him,  cru- 
cify him,  crucify  him."  How  many,  wilh  the  same  bitterness  of 
spirit,  "  speak  evil"  continually  of  his  doctrines,  his  church,  his  ordi- 
nances, and  his  ministers  ;  in  effect,  saying,  "  When  shall  he  die,  and? 
his  name  perish '?" 

6.  And  if  he  come  to  see  me,  he  speakelh  vanity :  his  heart  gathereth  ini- 
quity to  itself;  when  he  goeth  abroad,  he  telleth  it. 

Thus  the  enemies  of  Christ  "  sent  out  spies,  who  should  feign 
themselves  just  men,  that  they  might  take  hold  of  his  words,  that  so 
they  might  deliver  him  unto  the  power  and  authority  of  the  governor." 
Luke  xx.  20.  Thus  Judas  sat  down  at.  the  last  supper,  all  the  while 
meditating  the  destruction  of  his  Master ;  till  at  length,  rising  from 
table,  and  going  abroad,  he  put  his  design  in  execution  :  and  thus 
the  mystical  body  of  Christ  frequently  suffers,  as  his  natural  body 
once  did,  by  means  of  hypocrites  and  traitors. 


A    COMMENTARY    ON    THE    PSALMS.  163 

7.  All  thai  hate  me  whisper  together  against  me  :  against  me  do  they  devise 
my  hurt.  8.  An  evil  disease,  say  they,  Heb.  a  word,  or,  matter  of  Belial 
namely,  the  crime  charged  upon  him,  cleaveth  fast  unto  him;  and  now  thai 
he  lieth,  he  shall  rise  up  no  more. 

The  whispers  of  the  Pharisees,  the  counsels  of  the  sanhedrim,  and 
their  taunts  and  scoffs  at  the  blessed  Jesus,  when  on  the  cross 
'•numbered  with  the  transgressors,"  nor  ever  expected  to  "arise" 
again  from  the  dead,  are  here  most  significantly  and  plainly  pointed 
out.  The  same  weapons  are  frequently  employed  against  the  ser- 
vants of  Christ ;  but  let  them  not  be,  on  that  account,  discouraged 
from  following  their  Master. 

9.  Yea,  mine  own  familiar  friend,  in  whom  I  trusted,  which  did  eat  of  mv 
oread,  hath  lift  up  his  heel  against  me. 

"  I  speak  not  of  you  all,"  saith  our  Lord  to  his  disciples  ;  "  I  know 
whom  I  have  chosen ;  but  that  the  Scripture  may  be  fulfilled,  He 
that  eateth  bread  with  me,  hath  lift  up  his  heel  against  me."  John 
xviii.  18.  The  sufferings  of  the  church,  like  those  of  her  Redeemer 
generally  begin  at  home ;  her  open  enemies  can  do  her  no  harm,' 
until  her  pretended  friends  have  delivered  her  into  their  hands  :  and, 
unnatural  as  it  may  seem,  they,  who  have  waxed  fat  upon  her 
bounty,  are  sometimes  the  first  to  "lift  up  the  heel"  against  her. 

10.  But  thou,  O  Lord,  be  merciful  unto  me,  and  raise  me  up,  that  I  may  re- 
quite them,  or,  and  I  shall  requite  them. 

The  holy  Jesus  here  maketh  his  prayer  unto  the  Father,  for  the 
accomplishment  of  the  promised  resurrection,  and  foretelleth  the 
righteous  judgment  that  would  be  executed  on  his  enemies,  after 
their  rejection  of  the  gracious  offers  made  them,  by  the  apostles,  in 
his  name,  notwithstanding  all  that  they  had  said  and  done  against 
him.  Then  the  kingdom  of  God  was  taken  from  them,  and  their 
house  was  left  unto  them  desolate.  The  hour  is  coming  when  the 
church  shall  arise  to  glory,  and  all  her  enemies  shall  be  confounded. 

11.  By  this  I  know  that  thou  favour  est  me,  because  mine  enemy  doth  not 
triumph  over  me.  12.  And  as  for  me,  thou  upholdest  me  in  mine  integrity 
and  settest  me  before  thy  face  for  ever. 

The  Christian,  like  his  Master,  must  expect  sorrow  and  tribulation, 
but  he  is  not  thereby  deprived  of  the  "favour"  of  heaven ;  his  spir- 
itual enemies,  whatever  trouble  they  may  give  him,  yet  do  not  "  tri- 
umph "  over  him  ;  he  is  preserved  in  his  integrity,"  and  his  reward 
will  be  the  "vision"  of  God.  For  the  exaltation,  therefore,  of  our 
Lord  Jesus  Christ,  and  of  all  believers  in,  by,  and  through  him. 

13.  Blessed  be  the  Lord  God  of  Israel  from  everlasting,  and  to  everlasting 
Amen,  and  Amen. 


164  A    COMMENTARY    ON    THE    PSALMS. 


PSALM  XLII. 

ARGUMENT. — David,  by  Absalom's  rebellion  driven  from  Jerusalem  to  tbe  country 
beyond  Jordan,  is  there  supposed  to  have  indited  this  Psalm ;  which,  as  it  is  applica- 
ble to  the  case  of  our  Lord,  in  his  state  of  sojourning  and  suffering  on  earth,  for  our 
sins  ;  as  also,  that  of  the  church,  under  persecution,  or  that  of  any  member  thereof, 
when  deprived  of  the  opportunities  of  public  worship;  so  doth  it,  in  the  most  beauti- 
ful and  pathetic  strains,  describe  the  vicissitudes  of  joy  and  sorrow,  of  hope  and  de- 
spondency, which  succeed  ^ach  other  in  the  mind  of  the  Christian  pilgrim,  while, 
exiled  from  the  Jerusalem  above,  he  suffereth  affliction  and  tribulation  in  this  valley 
of  tears.  The  last  is  the  application  chiefly  made  in  the  comment,  as  it  is  the  most 
general  and  useful  one  ;  the  others  naturally  offer  themselves,  being  coincident  with, 
or  subordinate  to  it. 

1.  As  the  hart  panteth  after  the  water-brooks,  so  panteth  my  soul  after  thee, 
OGod. 

The  thirst,  which  the  "hart"  experienced,  when  chased,  in  sultry 
weather,  over  the  dusty  plains,  is  here  set  before  us,  as  a  representa- 
tion of  that  ardent  desire  after  the  waters  of  eternal  comfort,  which 
the  temptations,  the  cares,  and  the  troubles  of  the  world,  produce  in 
the  believing  soul.  Happy  they  who  feel  this  desire,  and  fly  to  the 
well  of  life,  that  it  may  be  satisfied.  "  Blessed  are  they  that  thirst 
after  righteousness,  for  they  shall  be  filled."     Matt.  v.  6. 

2.  My  soul  thirstethfor  God,  for  the  living  God:  when  shall  I  come  and  ap- 
pear before  God  ? 

Whoever  considers  what  it  is  to  "  appear  before  God ;"  to  behold 
the  glorious  face  of  Jesus ;  to  contemplate  a  beauty  which  never 
fadeth ;  to  be  enriched  by  a  beneficence  which  can  never  be  ex- 
hausted, and  blessed  in  a  love  unmerited  and  infinite ;  will  find 
abundant  reason  to  say,  again  and  again,  "  My  soul  thirsteth  after 
God ;  why  is  the  time  of  my  banishment  prolonged  ?  when  shall  the 
days  of  my  pilgrimage  have  an  end  1  '  when  shall  I  come  and  ap- 
pear before  God  V  " 

3.  My  tears  have  been  my  meat  day  and  night,  while  tliey  continually  say 
unto  me,  Where  is  thy  God  ? 

So  long  as  the  soul  finds  herself  absent  from  him  whom  she  lov- 
eth,  sorrow  is  still  her  portion,  as  well  in  the  day  of  worldly  prosperity, 
as  in  the  night  of  adversity.  And  this  sorrow  is  greatly  aggravated 
by  the  taunts  of  the  enemy ;  who,  because  the  promise  is  delayed, 
and  she  suffereth  affliction  in  the  mean  season,  ridiculeth  and  insult- 
eth  her  faith  and  hope,  as  vain  and  groundless ;  intimating  that 
God  hath  forsaken  her,  and  tempting  her  to  renounce  her  principles. 

4.  When  I  remember  these  things,  I  pour  out  my  soul  in  me:  for  I  had  gone 
with  the  multitude,  I  went  with  them  to  the  house  of  God,  with  the  voice  of  joy 
and  praise,  with  a  multitude  that  kept  holiday. 

As  the  royal  prophet,  when  driven  from  Jerusalem  by  Absalom, 
was  melted  into  tears  at  the  comparison  of  his  destitute  and  forlorn 
situation  with  his  former  glory  and  happiness,  when,  upon  some  joy- 
ous festival,  with  all  his  subjects  about  him,  he  had  attended  the 
service  of  the  tabernacle,  in  the  city  of  God ;  so  the  Christian  pilgrim 


A    COMMENTARY    ON    THE    PSALMS.  165 

cannot  but  bewail  his  exile  from  the  heavenly  Jerusalem,  out  of 
which  sin  hath  driven  him,  and  doomed  him  to  wander,  for  a  while, 
in  the  vale  of  misery.  Led  by  repentance  and  faith,  to  look  back  to 
the  place  from  whence  he  is  fallen,  he  sighs  after  the  unspeakable 
joys  of  the  celestial  Zion ;  longing  to  keep  a  festival,  and  celebrate 
a  jubilee  in  heaven  ;  to  join  in  the  songs  of  angels,  and  bear  a  part 
in  the  music  of  hallelujahs. 

5.  Why  art  thou  cast,  or,  bowed,  down,  O  my  soul?  and  why  art  thou  dis- 
quieted within  me  ?  Hope  thou  in  God :  for  I  shall  yet  praise  him  for  the  help, 
or,  salvation,  of  his  countenance. 

The  holy  mourner  now  expostulates  with  his  soul  for  suffering 
herself  to  sink  into  a  kind  of  despondency,  on  account  of  her  afflic- 
tions, and  the  insolent  triumph  of  the  adversary  ;  and,  as  a  sovereign 
cordial  for  melancholy,  prescribes  "faith"  in  God,  which  will  show 
the  morning  of  salvation  dawning,  after  the  night  of  calamity  shall 
have  run  its  course,  a  night  which  cannot  be  long,  and  may  be  very 
short.  When  the  sun  arises,  we  cannot  be  without  light ;  when 
God  turns  his  countenance  towards  us,  we  cannot  be  without  "  sal- 
vation." 

6.  O  my  God,  my  sotd  is  cast  down  within  me:  therefore  will  I  remember 
thee  from  the  land  of  Jordan,  and  of  the  Hermonites,  from  the  hill  Mizar,  or, 
the  little  hill. 

The  soul,  although  exhorted,  in  the  last  verse,  to  "put  her  trust  in 
God,"  yet,  considering  her  own  infirmity,  still  continueth  to  be  de- 
jected :  the  prophet,  therefore,  confesseth  as  much :  and  maketh  his 
complaint  to  God,  from  whom  alone  he  expecteth  comfort :  and 
whom  he  did  not  forget,  while,  far  from  the  sanctuary,  he  wandered 
up  and  down  in  the  country  beyond  Jordan,  whither  he  had  fled 
from  the  face  of  Absalom.  The  world  is,  to  us,  that  "  country  beyond 
Jordan;"  Lord,  make  us  to  "remember"  thee,  under  all  the  afflic- 
tion and  tribulation  we  meet  with  therein,  until,  restored  to  thy  Je- 
rusalem, we  shall  praise  thee  in  heaven,  for  the  mercies  experienced 
upon  earth. 

7.  Deep  calleth  unto  deep  at  the  noise  of  thy  waterspouts :  all  thy  waves  and 
thy  billows  are  gone  over  me. 

The  prophet  describeth  the  troubles  which  successively  came  upon 
him,  by  the  vengeance  of  heaven,  from  above,  "raising  up  evil 
against  him,  out  of  his  own  house"  and  kingdom,  from  beneath, 
according  to  the  prediction  of  Nathan.  2  Sam.  xii.  11.  The  ideas 
seem  to  be  borrowed  from  the  general  deluge,  or  from  a  storm  at  sea, 
when,  at  the  "sound"  of  descending  "waterspouts,"  or  torrents  of 
rain,  the  depths  are  stirred  up,  and  put  into  horrible  commotion ;  the 
clouds  above  calling,  as  it  were,  to  the  waters  below,  and  one  wave 
encouraging  and  exciting  another  to  join  their  forces,  and  overwhelm 
the  despairing  sufferer.*     The  whole  compass  of  creation  affordeth 

*  Thus,  as  the  learned  Merrick  observes,  one  river  in  Homer,  "  calls  upon  another," 
to  assist  in  overwhelming  the  Grecian  hero.     And,  in  iEschylus,  the  fire  and  sea  are 


166  A    COMMENTARY    ON    THE    PSALMS. 

not,  perhaps,  a  more  just  and  striking  image  of  the  nature  and  num- 
ber of  those  calamities  which  sin  hath  brought  upon  the  children  of 
Adam.* 

8.  Yet  the  Lord  will  command  Ids  loving  kindness  in  the  day-time,  and  in 
the  night  his  song  shall  be  with  me,  and  my  prayer  unto  the  God  of  my  life. 

The  gloomy  prospect  begins  again  to  brighten,  by  a  ray  of  hope 
shooting  through  it ;  and  the  prophet  returneth  to  his  rest  and  confi- 
dence in  the  mercy  of  God,  determining,  not  only  to  give  him  thanks 
in  the  day  of  prosperity,  but,  as  Paul  and  Silas  afterwards  did,  to  sing 
his  praises  at  midnight  in  adversity  and  affliction. 

9.  I  will  say  unto  God  my  rock,  Why  hast  thou  forgotten  me?  Why  go  I 
mourning  because  of  the  oppression  of  the  enemy  ?  10.  As  with  a  sword  in 
my  bones,  mine  enemies  reproach  me  ;  while  they  say  daily  unto  me,  Where  is 
thy  God? 

He  ventureth,  notwithstanding,  meekly  and  humbly,  upon  the 
strength  of  the  promises,  to  expostulate  with  him,  who  was  the 
"rock"  of  his  salvation,  as  to  his  seeming  destitution,  while  continu- 
ally oppressed  and  insulted  by  the  cutting  reproaches  of  the  adversary. 
See  above,  ver.  3.  These  might  be  thought  to  render  it  in  some 
sort  necessary  for  God  to  arise,  and  vindicate  his  own  honour,  by  the 
protection  and  deliverance  of  his  servant.  The  Psalmist  concludes 
with  that  exhortation  to  his  soul,  to  trust  in  God,  and  to  wait  for  his 
salvation,  which  makes  the  mournful  chorus  of  this  beautiful  Psalm  : 

11.  Why  art  thou  cast  down,  O  my  sold?  and  why  art  thou  disquieted 
within  me  ?  Hope  thou  in  God :  for  I  shall  yet  praise  him,  who  is  the  health 
of  my  countenance,  and  my  God.     See  above,  ver.  5. 


PSALM  XLI1I. 

ARGUMENT. — This  Psalm  seemeth  to  be  a  continuation  of  the  former,  written  by- 
David  in  the  same  circumstances,  on  the  same  subject,  and  closing  with  the  same 
chorus. 

1.  Judge  me,  O  God,  and  plead  my  cause  against  an  ungodly,  or,  unmerci- 
ful nation:  O  deliver  me  from  the  deceitful  and  unjust  man. 

David,  in  the  same  situation  as  before,  appealeth  to  God,  against 
a  people  who  had  driven  their  sovereign  from  his  capital  to  wander 
like  a  fugitive  and  vagabond  in  the  remotest  parts  of  his  dominions ; 
against  the  hypocrisy  of  Absalom,  and  the  villany  of  Ahithophel. 
The  son  of  David  may  be  supposed  to  make  the  same  appeal  against 
the  same  nation,  for  their  far  more  cruel,  treacherous,  and  iniquitous 

said  to  "  swear  together,"  and  to  give  each  other  their  "pledge of  confederacy,"  against 
the  Grecian  army. 

*  Since  the  above  was  written,  I  find  the  author  of  "  Observations  on  divers  Pas- 
sages of  Scripture  "  agreeing  entirely  with  me  in  the  notion,  that  David  is  here  de- 
scribing those  waterspouts,  and  storms  at  sea,  which  were  common  on  the  Jewish  coast, 
as  we  learn  from  Dr.  Shaw,  Observations,  p.  324,  1st  edit.  So  Mr.  Merrick  likewise, 
in  his  Annotations. 


A    COMMENTARY    ON    THE    PSALMS.  167 

usage  of  him,  their  King  and  their  God.  And  the  words  suit  the 
circumstances  of  an  oppressed  church,  or  an  injured  prince,  of  all 
who  suffer  for  truth  and  righteousness'  sake,  or  who  groan  under  the 
tyranny  of  their  spiritual  enemies,  the  world,  the  flesh,  and  the 
devil. 

2.  For  thou  art  the  God  of  my  strength:  why  dost  thou  cast  me  off?  Why 
go  I  mourning  because  of  the  oppression  of  the  enemy?  See  above,  Ps.  xlii.  9. 
3.  O  send  oid  thy  light  and  thy  truth;  let  them  lead  me;  let  them  bring  me 
unto  thy  holy  hill,  and  to  thy  tabernacles. 

The  chief  desire  of  the  Christian,  analogous  to  that  of  the  prophet 
in  distress,  is  to  he  saved  from  sin  as  well  as  sorrow  ;  to  be  instructed 
in  the  way  of  righteousness,  by  the  "light"  of  heavenly  wisdom, 
shining  in  the  face  of  Jesus  Christ ;  to  see  the  accomplishment  of 
the  promises,  in  ram  who  is  the  "  truth ;"  and  to  be  "  led,"  by  this 
light  and  this  truth,  from  the  land  of  his  pilgrimage,  to  the  "  holy 
Ml,"  and  the  "mansions"  of  the  just,  in  the  new  Jerusalem. 

4.  Then  will  I  go  unto  the  altar  of  God,  unto  God  my  exceeding  joy,  or,  the 
gladness  of  my  joy :  yea,  upon  the  harp  will  I  praise  thee,  O  Goal  my  God. 

The  royal  prophet,  upon  his  restoration  to  his  throne,  was  to  sacri- 
fice on  the  altar  of  his  God,  with  the  voice  of  thanksgiving,  and  to 
celebrate  his  mighty  Deliverer,  in  a  new  song,  upon  the  melodious 
harp.  The  Christian,  in  like  manner,  foresees  a  day  coming,  when 
sorrow  and  sighing  shall  be  no  more ;  when  he  and  his  brethren  are 
■to  be  "  made  kings  and  priests  ;"  when  they  are  to  reign  with  their 
Redeemer  for  ever  ;  and  upon  their  golden  harps,  tuned  to  an  unison 
with  those  of  angels,  to  sing  his  everlasting  praises  in  the  courts  of 
.the  heavenly  temple.     Therefore, 

5.  Wliy  art  thou  cast  down,  O  my  soul !  and  why  art  thou  disquieted  within 
me  ?  Hope  thou  in  God  :  for  I  shall  yet  praise  him,  who  is  the  health  of  my 
countenance,  and  my  God.     See  above,  Ps.  xlii.  5. 


NINTH   DAY.— MORNING   PRAYER. 

PSALM  XLIV. 

ARGUMENT. — In  this  Psalm  we  hear  the  voice  of  the  church,  under  persecution  ;  1 
— 3.  recounting  the  mercies  of  God  vouchsafed  to  his  servants  of  old  time  ;  4 — 8.  de- 
claring her  confidence,  that  she  shall  experience  the  same  in  her  present  distress,  and 
shall  at  length  overcome  through  the  power  of  her  Redeemer  ;  for  that,  notwithstand- 
ing her  seeming  desertion  and  manifold  sufferings,  9 — 16.  there  is  still  a  faithful  rem- 
nant, 17 — 22.  of  those  who  have  not  bowed  the  knee  to  Baal,  and  who  cease  not, 
23 — 26.  to  cry  unto  God  for  mercy  and  deliverance. 

1.  We  have  heard  with  our  ears,  O  God,  our  fathers  have  told  us,  what 
works  thou  didst  in  their  days,  in  the  times  of  old. 

The  works  wrought  of  old,  by  the  arm  of  Jehovah,  for  the  salva- 
tion of  his  people,  are  recorded  by  the  Spirit  in  the  Scriptures  of  truth, 
that  "  through  patience  and  comfort  of  those  Scriptures,"  as  the  apos- 


168  A   COMMENTARY    ON    THE    PSALMS. 

tie  expresses  it,  the  church  and  people  of  God,  whensoever  oppressed 
and  afflicted,  in  any  age  or  country,  "may  have  hope,"  that  the 
same  God  will  exert  the  same  power  in  their  behalf.  And  great  is 
the  light,  great  is  the  consolation,  which  the  sacred  history  when 
thus  applied,  will  always  afford  to  the  troubled  mind. 

2.  How  thou  didst  drive  out  the  heathen  with  thy  hand,  and  plantedst  them  : 
how  thou  didst  afflict  the  people,  and  cast  them  out. 

If  the  dispossession  of  the  Canaanites,  and  the  establishment  of  the 
house  of  Jacob  in  their  land,  furnished  the  distressed  church  of  Israel 
with  sufficient  ground  for  confidence ;  how  much  force  hath  the  ar- 
gument since  received,  by  the  accomplishment  of  what  was  then 
typified  ;  by  the  victories  of  the  true  Joshua,  or  Jesus,  by  the  fall  of 
Paganism,  and  the  plantation  of  the  Christian  faith  in  its  stead  ? 

3.  For  they  got  not  the  land  in  possession  by  their  own  sword,  neither  did 
their  own  arm  save  them  ;  but  thy  right  hand,  and  thine  arm,  and  the  light 
of  thy  countenance,  because  thou  hadst  a  favour  unto  them. 

As  it  sufficiently  appears,  that  the  settlement  of  Israel  in  the  prom- 
ised land  was  the  work  of  God,  from  the  miraculous  fall  of  Jericho ; 
from  the  prolongation  of  the  day,  at  the  word  of  Joshua  ;  from  the 
slaughter  of  the  enemy  by  hailstones  from  heaven,  (fee.  &c.  so  was 
it  the  first  thing  which  an  Israelite  was  in  duty  bound  to  acknowl- 
edge, if  he  hoped  for  more  mercies  at  the  hand  of  God.  The  Chris- 
tian, in  like  manner,  begins  and  ends  all  his  prayers  with  an  hurar 
ble  and  thankful  acknowledgement  of  the  free  mercy  of  God  and 
Jesus  Christ :  confessing,  that  he  "got  not"  his  title  to  salvation, 
nor  should  enter  into  the  possession  of  it,  by  his  own  power  and  merit, 
but  by  "the  right  hand  and  the  arm  of  his  Redeemer,  and  the 
light  of  his  countenance,  because  he  had  a  favour  unto  him." 

4.  Thou  art  my  King,  O  God:  command  deliverances  for  Jacob. 

In  these  words  the  church  sums  up  her  argument ;  as  if  she  had 
said,  O  thou,  who,  going  forth  before  thy  people,  hast  so  often  and 
so  wonderfully  wrought  salvation  of  old  time,  I  still  acknowledge 
thee  as  my  King,  able  and  willing  to  save ;  O  manifest  yet  again 
thy  power,  yet  again  let  me  experience  thy  mercy.  Behold  all  things 
are  at  thy  command  ;  all  events  are  at  thy  disposal.  O  gracious 
Saviour,  let  all  work  together  for  good,  to  her  whom  thou  lovest. 

5.  Through  thee  will  we  push  down  our  enemies :  through  thy  name  will  we 
tread  them  under  that  rise  up  against  us. 

The  people  of  God,  however  persecuted  by  the  power  of  the  world, 
here  declare,  that  their  faith  faileth  not ;  that  the  adversary  cannot 
take  from  them  their  holy  confidence  in  God,  through  whom,  and  in 
whose  saving  name,  whenever  he  shall  think  fit  to  hear  their  prayers, 
and  to  appear  in  their  cause,  they  doubt  not  of  obtaining  a  final  vic- 
tory, and  celebrating  a  glorious  triumph,  over  all  their  enemies,  ter- 
restrial and  infernal.  Such  should  be  the  hope  of  every  afflicted 
soul. 


A    COMMENTARY    ON    THE    PSALMS.  169 

6.  For  1  will  not  trust  in  my  bow,  neither  shall  my  sword  save  me.  7.  But 
thou  hast  saved  us  from  our  enemies,  and  hast  put  them  to  shame  that  hated 
us.    8.  In  God  we  boast  all  the  day  long,  and  praise  thy  name  for  ever. 

In  spiritual,  as  well  as  temporal  warfare,  the  appointed  means  are 
to  be  used,  but  not  "  trusted  in  ;"  man  is  to  light,  but  God  giveth  the 
victory  ;  and  to  him  must  be  ascribed  the  praise,  and  the  power,  and 
the  glory  ;  that,  as  it  is  written,  "  He  who  glorieth,  may  glory  in  the 
Lord."  And  thus  the  Christian  church  daily  singeth  after  the  ex- 
ample of  her  blessed  and  holy  representative,  "  My  soul  doth  mag- 
nify the  Lord,  and  my  spirit  rejoiceth  in  God  my  Saviour." 

9.  But  thou  hast  cast  off,  and  put  us  to  shame  ;  and  goest  not  forth  with 
our  armies. 

The  church  having  declared  her  confidence,  founded  on  the 
former  mercies  of  God  vouchsafed  unto  her,  proceedeth  now  to  de- 
scribe her  pitiable  state  under  persecution,  when  the  protection  of  the 
Almighty  seemed,  for  a  season,  to  be  withdrawn,  so  that  she  was  no 
longer  able  to  stand  before  her  enemies. 

10.  Thou  makest  us  to  turn  back  from  the  enemy  ;  and  they  which  hate  us 
spoil  for  themselves. 

The  first  consequence  of  a  victory,  gained  by  the  enemies  over 
the  friends  of  the  church,  is  rapine  and  sacrilege ;  the  invasion  of 
her  patrimony,  and  the  plunder  of  her  revenues ;  allured  by  the 
prospect  of  which,  robbery  hath  sometimes  entered  into  the  sanctu- 
ary, under  the  mask  of  reformation. 

11.  Thou  hast  given  us  like  sheep  appointed  for  meat ;  and  hath  scattered 
us  among  the  heathen. 

The  second  calamity  which  is  permitted  to  fall  on  the  church,  in 
the  day  of  adversity,  is,  that  her  people  are  doomed  to  sudden  and 
cruel  deaths  by  sanguinary  edicts.  A  third  calamity  is  that  of  their 
being  driven,  in  times  of  persecution,  from  their  native  country,  to 
wander  among  strangers  and  aliens,  or  among  those  in  whose  com- 
munion it  is  judged  unlawful  to  join. 

12.  Thou  sellest  thy  people  for  nought,  and  dost  not  increase  thy  wealth  by 
their  price. 

A  fourth  misery  incidental  to  the  people  of  God,  when  under  per- 
secution is,  that  he  permits  them  to  be  held  cheap  and  vile,  and  to 
be  sold  into  slavery  by  their  enemies,  for  little  or  nothing  ;  a  situa- 
tion far  more  to  be  dreaded  than  the  sword  of  the  executioner. 

13.  Thou  makest  us  a  reproach  to  our  neighbours,  a  scorn  and  derision  to 
them  that  are  round  about  us.  14.  Thou  makest  us  a  by-word  among  the  hea- 
then; a  shaking  of  thy  head  among  the  people.  15.  My  confusion  is  continu- 
ally before  me,  and  the  shame  of  my  face  hath  covered  me:  16.  For  the  voice 
of  him  that  reproacheth  and  blasphemeth ;  by  reason  of  the  enemy  and  aven- 
ger. 

The  fifth  and  last  bitter  fruit  of  persecution  is,  that  thereby  the 
name,  and  truth,  and  church,  and  people  of  God,  are  exposed  to  the 
insolent  and  blasphemous  scoffs  and  jeers  of  infidels ;  nor  is  there 

22 


170  A    COMMENTARY    ON    THE    PSALMS. 

any  circumstance  to  a  pious  soul  more  grievous  and  afflictive  than 
this. 

17.  All  this  is  come  upon  us  ;  yet  have  we  not  forgotten  thee,  neither  have  we 
dealt  falsely  in  thy  covenant.  18.  Our  heart  is  not  turned  back,  neither  have 
our  steps  declined  from  thy  way  ;  19.  Though  thou  hast  sore  broken  us  in  the 
place  of  dragons,  and  covered  us  with  the  shadow  of  death. 

It  is  certain  that  God  is  provoked,  by  the  sins  of  a  church,  to  let 
loose  the  fury  of  the  oppressor  upon  her.  This  is  acknowledged  by 
Daniel  in  his  prayer  ;  ch.  ix. ;  by  the  three  children  in  the  furnace  ; 
Song  ver.  5.  6 ;  by  the  Maccabean  martyrs,  suffering  under  Anti- 
ochus ;  2  Mace.  vii.  18  ;  and  by  Cyprian,  and  others,  in  the  primitive 
times.  It  is  not  less  certain,  that  no  mere  man  can  say,  he  is  free 
from  transgression.  The  verses  now  under  consideration,  are  not, 
therefore,  spoken  by  the  whole  church,  but  by  the  faithful  remnant ; 
nor  do  they  imply  an  exemption  from  all  sin,  but  a  steadfast  perse- 
verance in  the  profession  of  God's  true  religion,  from  which  it  is  the 
aim  of  persecution  to  seduce,  or  to  force  them.  The  malice  of  the 
tormentors  is  here  compared  to  the  venom  of  "serpents;"  and  the 
state  of  a  suffering  church,  to  the  gloom  of  "  death  "  itself.  Happy 
the  soul,  that,  in  the  extremity  of  affliction,  can,  with  humble  confi- 
dence, thus  make  her  appeal  to  God,  as  having  held  fast  her  integrity 
against  all  the  efforts  made  to  wrest  it  from  her,  and  not  having  suf- 
fered the  blasts  of  adverse  fortune,  by  wearing  out  patience,  to  part 
her  from  the  anchor  of  faith. 

20.  If  we  have  forgotten  the  name  of  our  God,  or  stretched  out  our  hands  to 
a  strange  god;  21.  Shall  not  God  search  this  out;  for  he  knoweth  the  secrets 
of  the  heart. 

The  consideration,  that  "God  is  greater  than  our  heart,  and 
knoweth  all  things,"  1  John  iii.  20,  ought  to  be  strongly  impressed 
on  our  minds  at  all  times ;  but  more  particularly  when  we  are 
tempted  by  the  world  (as,  one  way  or  other,  we  all  frequently  are)  to 
deny  our  master,  either  by  word  or  deed ;  and  when  we  have  occa- 
sion to  call  heaven  to  witness  our  uprightness,  under  such  tempta- 
tion. 

22.  Yea,  for  thy  sake  are  we  killed  all  the  day  long:  we  are  counted  as  sheep 
for  the  slaughter. 

The  sufferings  of  the  martyrs  were  a  sufficient  proof  that  they  had 
not  yielded  to  the  temptations  of  the  enemy.  St.  Paul,  Rom.  vii.  36, 
cites  this  verse  as  predictive  of  the  persecutions  then  beginning  to  be 
raised  against  the  Christians.  All  may  apply  it  to  themselves,  who 
are  in  circumstances  of  the  same  nature  ;  and  persecution  is  generally 
consistent  with  itself,  contriving,  by  some  means  or  other,  to  be  rid 
of  those  who  stand  in  its  way.  It  is  a  storm,  before  which  all  must 
either  bend  or  be  broken. 

23.  Awake,  why  sleepest  than,  O  Lord?  Arise  cast  us  not  off  for  ever. 
24.  Wherefore  hid  est  thou  thy  face,  and  forgettest  our  affliction  and  our  op- 
pression ? 

There  is  a  time,  when  the  triumphs  of  the  adversary,  and  the 


A    COMMENTARY    ON    THE    PSALMS.  171 

afflictions  of  the  church,  tempt  men  to  think  that  the  eye  of  Provi- 
dence is  closed,  or  turned  away,  and  that  the  Almighty  hath  ceased 
to  remember  their  sad  estate.  But  the  truth  is,  that  God  only  giveth 
his  people  an  opportunity  of  feeling  their  own  insufficiency  ;  and 
waiteth  till,  by  fervent  and  importunate  prayer,  they  solicit  his  help. 
For  so  the  holy  Jesus  slept,  while  the  ship  was  covered  with  the 
waves  ;  until,  awakened  by  the  cries  of  his  disciples,  he  arose  to  their 
assistance,  and  spoke  the  tempest  into  a  perfect  calm. 

25.  For  our  soul  is  bowed  down  to  the  dust ;  our  belly  cleaveth  unto  the 
earth. 

They  who  are  not  brought  into  this  state  of  humiliation  by  out- 
ward sufferings,  should  bring  themselves  into  it  by  inward  mortifi- 
cation and  self-denial,  by  contrition  and  abasement,  if  thy  would  put 
up  such  prayers  as  the  Majesty  of  heaven  will  deign  to  accept  and 
answer ;  if  they  would  repeat  with  our  church,  in  the  spirit  of  the 
Litany,  the  concluding  verse  of  this  Psalm — 

26.  Arise  for  our  help,  and  redeem  us,  for  thy  mercies'  sake. 


PSALM  XLY. 

ARGUMENT. — In  this  Psalm,  which  is  one  of  those  appointed  to  be  used  on  Christ- 
mas-day, the  prophet,  after,  1.  proposing  his  subject,  proceeds  to  celebrate  King- 
Messiah,  2.  for  his  spiritual  beauty  and  eloquence  ;  3,  4,  5.  his  power  and  victories  ; 
6.  his  throne  and  sceptre  ;  7.  his  righteousness  and  inauguration  ;  8.  his  royal  robes, 
and  glorious  palace.  9.  The  church  is  introduced  as  his  spouse  ;  her  appearance  and 
dress  are  described;  10,  11,  12.  it  is  foretold,  that  the  nations  shall  bring  their  offer- 
ings to  her ;  13,  14,  15.  her  attire,  her  presentation  to  Christ,  with  her  attendant 
train,  and  the  universal  joy  and  gladness,  occasioned  by  the  solemnization  of  the 
nuptials,  are  set  forth.  16.  The  prophet  predicteth  the  fruits  of  this  divine  union; 
and,  17.  the  use  that  should  be  made  of  his  sacred  epithalamium  by  the  faithful,  from 
generation  to  generation. 

1.  My  heart  is  inditing,  Heb,  boileth,  or,  bubbleth  up,  a  good  matter,  or,  the 
good  word :  I  speak  of  the  things  which  I  have  made  touching  the  king :  my 
tongue  is  the  pen  of  a  ready  writer. 

"  The  Spirit  of  the  Lord,"  saith  David  elsewhere,  2  Sam.  xxiii.  2, 
"  spake  by  me,  and  his  word  was  in  my  tongue."  In  like  manner, 
we  are  to  conceive  the  prophet  here  to  be  full  of  the  divine  Spirit, 
which  inspired  him  with  the  "  good  word,"  or  the  glad  tidings  of  sal- 
vation. The  sacred  fire,  inclosed  in  his  heart,  expanded  itself  within, 
till  at  length  it  brake  forth  with  impetuosity,  to  enlighten  and  to 
revive  mankind  with  this  glorious  prediction,  "  touching  the  King," 
JMessiah ;  and  this  was  uttered  by  his  tongue,  under  the  guidance 
-of  the  Spirit,  as  in  writing  the  pen  is  directed  by  the  hand  that 
holds  it. 

2.  Tlwu  art  fairer  than  the  children  of  men :  grace  is  poured  into  thy  lips: 
therefore  God  hath  blessed  thee  for  ever. 

After  a  short  introduction,  the  prophet  stays  not  to  enter  regularly 
upon  the  subject,  in  the  formal  way  of  narration ;  but,  as  if  he  saw 


172  A    COMMENTARY    ON   THE    PSALMS. 

the  Divine  Person,  whom  he  was  about  to  celebrate,  standing  before 
him,  he  breaks  out  in  ecstatic  admiration  of  the  second  Adam,  so 
different  from  all  the  descendants  of  the  first !  compounded  of  a  soul 
fair  above  all  created  spirits,  and  a  body  pure  and  perfect,  and  now 
brighter  than  the  meridian  sun  ;  being  invested  with  the  unutterable 
effulgence  of  the  Divine  nature.  Next  to  the  spiritual  beauty  of  Mes- 
siah, the  prophet  is  astonished  (as  those  who  heard  him  speak,  in 
the  days  of  his  flesh,  afterwards  were)  at  "  the  gracious  words  which 
proceeded  out  of  his  mouth,"  Luke  iv.  22,  through  the  "  grace  poured 
into  his  lips."  Such  honey  and  milk  were  under  his  tongue,  so  de- 
lightful and  salutary  was  his  doctrine,  that  even  his  enemies  found 
themselves  obliged  to  confess,  "  never  man  spake  like  this  man." 
John  vii.  46.  His  word  instructed  the  ignorant,  resolved  the  doubt- 
ful, comforted  the  mourners,  reclaimed  the  wicked,  silenced  his  ad- 
versaries, healed  diseases,  controlled  the  elements,  and  raised  the 
dead.  Therefore  hath  the  Father  loved,  and  exalted,  and  blessed 
him  for  evermore. 

3.  Gird  thy  sword  upon  thy  thigh,  O  most  mighty,  with  thy  glory  and  thy 
majesty. 

The  prophet  having  described  the  beauty  and  the  eloquence  of 
the  king,  proceedeth  now  to  set  forth  his  power,  and  to  arm  him,  as 
a  warrior,  for  the  battle.  The  "sword"  of  Messiah  is  his  Word, 
which,  in  the  language  of  St.  Paul,  is  said  to  be  "  quick  and  power- 
ful, and  sharper  than  any  two-edged  sword,"  and  is  represented  by 
St.  John  as  a  sharp  two-edged  sword,  coming  out  of  the  mouth  of 
Christ.  Heb.  iv.  12;  Rev.  i.  16.  With  this  weapon  he  prevailed^ 
and  thereby  made  his  "  glory  and  majesty"  to  be  known  throughout 
the  world. 

4.  And  in  thy  majesty  ride  prosperously,  because,  or,  for  the  sake,  of  truth, 
and  meekness,  and  righteousness:  and  thy  right  hand  shall  teach  thee  terrible^ 
or,  wonderful  things.* 

Messiah  is  in  these  words  magnificently  described,  as  making  his 
progress  among  the  nations,  seated  in  his  triumphal  chariot,  adorned 
with  all  the  regal  virtues,  achieving  the  most  astonishing  victories, 
and,  by  the  irresistible  might  of  his  power,  subduing  idolatry  and 
iniquity,  to  the  faith  and  temper  of  the  gospel. 

5.  Thine  arroics  are  sharp  in  the  heart  of  the  king's  enemies;  whereby  the 
people  fall  under  thee. 

The  prophet  goes  on  to  represent  Messiah  as  a  warrior,  completely 
armed,  and  skilful  in  the  use  of  every  weapon.  Thus  a  prince  is 
portrayed,  Rev.  vi.  2 :  "  I  saw,  and  behold  a  white  horse,  and  he 
that  sate  on  him  had  a  bow,  and  a  crown  was  given  unto  him  ;  and 
he  went  forth  conquering,  and  to  conquer."     The  conquests  of  Mes- 


*  "  The  sense,  perhaps,  may  he  this :  Thy  right  hand,  by  its  promptness  to  encounter 
danger,  shall  bring  thee  acquainted  with  terrible  things :  thy  right  hand  shall  know  its 
office ;  by  habitual  exercise,  shall  render  thee  expert  in  war,  and  lead  thee  on  from 
conquest  to  conquest." — Merrick. 


A    COMMENTARY    ON    THE    PSALMS.  173 

siah  are  either  those  of  his  word  over  sin,  or  those  of  his  arm  over 
the  persecuting  powers. 

6.  Thy  throne,  O  God,  is  for  ever  and  ever :  the  sceptre  of  thy  kingdom  is 
a  right  sceptre. 

The  battle  being  fought,  and  the  victory  gained,  we  are  called  to 
the  consideration  of  the  "throne"  and  "sceptre"  of  King  Messiah, 
whom  the  prophet  acldresseth  as  God.  His  throne  is  distinguished 
from  the  thrones  of  this  world,  by  its  endless  duration ;  his  sceptre, 
from  the  sceptres  of  earthly  potentates,  by  the  unerring  rectitude  of 
its  administration. 

7.  Thou  lovcst  righteousness,  and  hatest  wickedness :  therefore  God,  thy 
God,  hath  anointed  thee  with  the  oil  of  gladness  above  thy  fellows. 

The  sermons,  the  example,  and,  above  all,  the  death  of  Christ,  for 
the  expiation  of  sin,  demonstrated  his  love  of  righteousness,  and  ha- 
tred of  wickedness  ;  and,  "because  he  humbled  himself,  and  became 
obedient  even  to  the  death  of  the  cross,  therefore  God  highly  exalted 
him  ;"  Phil.  ii.  8,  9  ;  and  he  was  "  anointed"  to  the  kingdom,  "  with 
the  Holy  Ghost,  and  with  power"  immeasurable;  to  the  intent  that 
he  might  bestow,  in  due  proportion,  the  gifts  of  heaven  on  those 
whom  he  is  not  ashamed  to  call  "friends"  and  "brethren."  And 
these  gifts  he  did  bestow  on  them,  by  the  emission  of  the  Spirit,  soon 
after  his  ascension  and  inauguration.  See  the  application  of  these 
last  two  verses  to  Christ,  Heb.  i.  1,  9. 

S.  All  thy  garments  smell  of  myrrh,  and  aloes,  and  cassia,  out  of  the  ivory 
palaces*  whereby  they  have  made  thee  glad. 

From  the  throne,  the  sceptre,  and  the  inauguration,  the  prophet 
passes  on  to  the  robes  and  palaces  of  the  King  of  glory,  declaring, 
that  as  the  perfumed  garments  of  an  earthly  prince  scatter  through 
all  the  royal  apartments  a  grateful  fragrance,  so  from  the  glorious 
vestments  of  our  High  Priest  and  King  is  diffused  the  sweet  savour 
of  his  heavenly  graces,  filling  those  happy  regions  of  joy  and  glad- 
ness, where  he  keeps  his  residence  above,  and,  by  the  communica- 
tion of  the  Spirit,  refreshing  the  faithful  on  earth  with  their  odours. 

9.  King's  daughters  were  among  thy  honourable  women,  or,  the  splendour 
of  thy  train  ;  upon  thy  right  hand  did  stand  the  queen  in  gold  of  Ophir. 

Such  being  the  divine  beauty,  and  heavenly  glory,  of  the  blessed 
Person,  whose  nuptials  the  prophet  is  now  proceeding  to  describe,  it 
is  no  wonder  that,  upon  hearing  of  his  fame,  innumerable  converts, 
forsaking  the  vanities  even  of  courts  and  kingdoms,  should  follow 
him,  ambitious  to  have  the  honour  of  composing  his  train  ;  which 
in  reality  was  the  case,  upon  the  publication  of  the  gospel.  And  lo, 
at  "the  right  hand"  of  the  King,  followed  by  this  magnificent  pro- 
cession, appears  the  Church,  the  spouse  of  the  Lamb,  arrayed  in  the 
garments  of  righteousness  and  salvation,  fitly  compared,  for  their  in- 
estimable value,  and  radiant  brightness,  to  the  "  gold  of  Ophir." 


*  That  is,  palaces  adorned,  or  inlaid,  with  ivory  ;  as  "  Ebur  tria  vestit  f    Lucan.  x. 
119.— Merrick. 


174  A    COMMENTARY    ON    THE    PSALMS. 

10.  Hearken,  O  daughter,  and  consider,  and  incline  thine  ear,  forget  also 
thine  own  people,  and  thy  father's  house :  11.  So  shall  the  king  greatly  desire 
thy  beauty  ;  for  he  is  thy  Lord  ;  and  worship  thou  him. 

This  seemeth  to  be  the  voice  of  God,  addressing  the  church  to  the 
following  effect :  O  thou  whom  I  have  begotten  unto  a  lively  hope, 
by  the  resurrection  of  Jesus  from  the  dead,  and  whom  I  have  called 
out  of  the  world,  to  become  "  the  Lamb's  wife,"  hearken  diligently  to 
my  voice,  consider  attentively  what  I  say,  and  be  obedient  to  my 
direction  :  thou  art  now  entering  into  a  new  state ;  let  old  things  pass 
away  ;  regard  no  more  thy  connexions  with  earth  ;  but  let  the  lover 
and,  if  possible,  the  very  memory,  of  thy  former  condition  be  oblit- 
erated from  thy  mind ;  let  all  things  belonging  to  the  flesh  die  in 
thee  :  then  shalt  thou  be  truly  acceptable  and  dear  in  his  sight,  who, 
having  purchased  and  betrothed  thee  to  himself,  justly  claims  thy 
whole  heart,  thy  undivided  love,  and  thy  unlimited  service  and  ado- 
ration. 

12.  And  the  daughter  of  Tyre  shall  be  there  with  a  gift ;  even  the  rich 
among  the  people  shall  entreat  thy  favour. 

The  accession  of  the  Gentiles,  with  their  offerings  and  donations, 
to  the  church,  is  here  predicted  under  the  name  of  u  Tyre,"  a  city  in 
the  neighbourhood  of  Palestine,  formerly  the  glory  of  the  nations,  and 
mart  of  the  world.     See  Isa.  lv.  and  Rev.  xxi. 

13.  The  king's  daughter  is  all  glorious  within;  her  clothing  is  of  wrought 
gold. 

The  church,  in  different  respects,  is  sometimes  called  tke  spouse, 
sometimes  the  sister,  and  often,  as  here,  the  "daughter"  of  the  hea- 
venly King ;  the  connexion  formed  between  them  uniting  in  itself 
every  relation,  and  every  affection.  Her  beauty,  so  greatly  desired 
and  delighted  in  by  Messiah,  is  spiritual ;  it  is  the  beauty  of  holiness  ; 
and  her  clothing  is  "  the  righteousness  of  saints."  1  Pet.  iii.  3 ;  Rev. 
xix.  8. 

14.  She  shall  be  brought  unto  the  king  in  raiment  of  needlework,  or,  embroi- 
dery: the  virgins  her  companions  that  follow  her  shall  be  brought  unto  thee. 

The  different  graces  of  the  faithful,  all  wrought  in  them  by  the 
same  Spirit,  compose  that  divine  "embroidery"  which  adorns  the 
wedding  garment  of  the  church,  who  is  therein  presented  to  the 
King,  attended  by  the  bridemaids,  after  the  nuptial  manner.  These 
are  either  the  single  churches,  or  holy  souls,  that  accede  to  and  ac- 
company the  spouse,  unless  we  suppose  as  some  do,  that  the  bride  is 
the  Israelitish  church,  and  then  the  attendants  will  represent  the 
Gentiles. 

15.  With  gladness  and  rejoicing  shall  they  be  brought :  they  shall  enter  inta 
the  king's  palace. 

The  solemnization  of  this  marriage  between  Christ  and  the  church, 
produceth  a  jubilee  upon  earth,  and  causeth  the  streets  of  the  hea- 
venly Jerusalem  to  resound  with  hallelujahs.  For  this  the  angels 
tune  their  golden  harps,  while  prophets,  apostles,  martyrs,  and  saints 


A    COMMENTARY    ON    THE    PSALMS.  175 

fill  up  the  universal  chorus  of  "  Blessing,  and  honour,  and  glory,  and 
power,  be  unto  him  that  sitteth  upon  the  throne,  and  unto  the  Lamb, 
for  ever  and  ever." 

16.  Instead  of  thy  fathers  shall  be  thy  children,  whom  thou  may  est  make 
'princes  in  all  the  earth. 

In  this  verse  the  prophet  foretelleth  the  fruit  that  should  spring 
from  the  glorious  nuptials  which  he  hath  been  celebrating.  He 
assureth  the  spouse,  that  instead  of  her  earthly  kindred,  whether 
Jewish  or  Pagan,  which  she  was  to  leave  for  Christ,  should  arise  an 
illustrious,  and  royal  progeny  of  believers,  out  of  whom  were  to  be 
chosen  Christian  kings  to  govern  the  world,  and  Christian  bishops  to 
preside  in  the  church.  The  expression,  "whom  thou  mayest  make 
princes"  may  answer  to  that  in  the  Revelation,  ch.  i.  ver.  6,  "And 
hath  made  us  kings  and  priests  unto  God,  and  his  Father."  So  Mr. 
Merrick  thinks,  who  beautifully  turns  the  passage,  in  his  poetical 
version,  as  follows : — 

No  more  the  patriarchs  of  thy  line, 

In  time's  long  records  chief  shall  shine  ; 

Thy  greater  sons,  to  empire  born, 

Its  future  annals  shall  adorn, 

Thy  pow'r  derived  to  them  display, 

And  stretch  through  earth  their  boundless  sway. 

17.  /  will  make  thy  name  to  be  remembered  in  all  generations :  therefore 
shall  the  people  praise  thee  for  ever  and  ever 

By  inditing  this  divine  marriage-song,  appointed  to  be  sung  in 
the  congregation  of  the  faithful  from  age  to  age,  the  Psalmist  hath 
been,  as  he  foresaw  he  should  be,  the  blessed  means  of  celebrating 
his  Redeemer's  name,  and  inciting  the  nations  of  the  world  to  do 
likewise ;  nor  will  he  cease  to  be  so,  while  the  forty-fifth  Psalm  con- 
tinues to  be  sung  in  the  church  upon  earth  ;  that  is,  while  there  re- 
maineth  a  church  upon  earth  to  sing  in.  And  we,  who  now  do  sing 
it,  are.  witnesses  of  these  things. 


PSALM  XLIV. 

ARGUMENT. — The  church,  in  time  of  trouble,  declares,  1.  her  trust  and  confidence 
to  be  in  God,  and  doubts  not,  2,  3.  of  being  preserved  safe,  by  means  of  this  anchor 
in  the  most  stormy  seasons  ;  even  then,  4,  5.  enjoying  the  comforts  of  the  Spirit,  and 
the  presence  of  Christ  in  the  midst  of  her.  She  describes,  6.  and  7.  exults  in,  the 
power  and  might  of  her  victorious  Lord  ;  8,  9.  calling  the  world  to  view  and  consider 
his  wonderful  works.  10.  He  himself  is  introduced,  as  speaking  the  nations  into 
peace  and  obedience.     He  concludes  with  a  repetition  of  ver.  ?.  in  the  way  of  chorus. 

1.  God  is  our  refuge  and  strength,  a  very  present  help  in  trouble. 

As  we  are  continually  beset  by  u  troubles,"  either  bodily  or  spirit- 
ual, so  we  continually  stand  in  need  of  a  city  of  "refuge  and 
strength,"  into  which  we  may  fly  and  be  safe.  Religion  is  that 
city,  whose  gates  are  always  open  to  the  afflicted  soul.  We  profess 
to  believe  this ;  do  we  act  agreeably  to  such  profession  7 


176  A   COMMENTARY    ON    THE    PSALMS. 

2.  Therefore  will  not  we  fear,  though  the  earth  be  removed,  and  though  the 
mountains  be  carried  into  the  midst  of  the  sea;  3.  Though  the  waters  thereof 
roar  and  be  troubled,  though  the  mountains  shake  with  the  swelling  thereof 

The  church  declares  her  full  and  firm  confidence  in  God,  as  her 
refuge  and  strength,  amidst  all  the  tumults  and  confusions  of  the 
world,  the  raging  of  nations,  and  fall  of  empires.  Nay,  at  that  last 
great  and  terrible  day,  when  sea  and  land  are  to  be  confounded,  and 
every  mountain  and  hill  removed  for  ever  ;  when  there  is  to  be  "  dis- 
tress of  nations,  with  perplexity,  the  sea  and  the  waves  roaring ;" 
even  then  the  righteous  shall  have  no  cause  to  "  fear,"  but  rather  to 
"  lift  up  their  heads,"  with  joy  and  triumph,  because  then  it  is  that 
their  "  redemption  draweth  nigh."  Let  us  set  that  day  before  us, 
and  try  ourselves  by  that  test. 

4.  There  is  a  river,  the  streams  whereof  shall  make  glad  the  city  of  God: 
the  holy  place  of  the  tabernacle  of  the  Most  High.  5.  God  is  in  the  midst  of 
her ;  she  shall  not  be  moved:  God  shall  help  her,  and  that  right  early ;  Heb. 
when  the  morning  appeareth. 

Such  is  the  ground  on  which  the  church  erects  her  confidence. 
Instead  of  those  waters  which  overwhelm  the  world,  she  has  within 
herself  the  fountain  of  consolation,  sending  forth  rivers  of  spiritual 
joy  and  pleasure;  and  in  the  place  of  secular  instability,  she  is  pos- 
sessed of  a  city  and  a  hill  which  stand  fast  for  ever,  being  the  resi- 
dence of  the  Eternal,  who,  at  the  dawn  of  the  last  morning,  will 
finally  appear  as  the  protector  and  avenger  of  Israel. 

6.  The  heathen  raged,  the  kingdoms  were  moved :  he  uttered  his  voice,  the 
earth  melted. 

How  concise,  how  energetic,  how  truly  and  astonishingly  sublime  ! 
The  kingdom  of  Christ  being  twofold,  these  words  may  be  applied 
either  to  the  overthrow  of  heathenism,  and  the  establishment  of  the 
gospel,  or  to  the  destruction  of  the  world,  and  the  erection  of  Messi- 
ah's triumphant  throne.  Conquer,  O  Lord,  all  our  perverse  affections, 
and  reign  in  us,  that  we  may  conquer,  and  reign  with  thee. 

The  Lord  of  hosts  is  with  us  ;  the  God  of  Jacob  is  our  refuge;  Heb.  an  high 
place  for  us. 

To  the  "Lord  of  hosts"  all  creatures  in  heaven  and  earth  are  sub- 
ject ;  in  "  the  God  of  Jacob,"  the  church  acknowledges  the  Saviour  of 
his  chosen.  If  this  person  be  Immanuel,  God  with  us,  of  whom  can 
we  be  afraid  ? 

8.  Come,  behold  the  works  of  the  Lord,  ichat  desolations  he  hath  made  in  the 
earth.  9.  He  maketh  wars  to  cease  unto  the  end  of  the  earth  ;  he  breaketh  the 
bow,  and  cutteth  the  spear  in  sunder;  he  burneth  the  chariot  in  the  fi re. 

The  church,  in  these  words,  proposes  to  us  the  noblest  subjects  for 
contemplation  ;  namely,  the  glorious  victories  of  our  Lord,  partly 
gained  already,  and  partly  to  be  gained  hereafter,  in  order  to  the 
final  establishment  of  universal  peace,  righteousness,  and  bliss,  in 
his  heavenly  kingdom.  Then  the  mighty  shall  be  fallen,  and  the 
weapons  of  war  perished,  for  ever.  Hasten,  O  Lord,  that  blessed 
day  ;  but  first  prepare  us  for  it. 


A    COMMENTARY    ON    THE    PSALMS.  177 

10.  Be  still,  and  know  that  I  am  God:  I  will  be  exalted  among  the  heathen, 
I  will  be  exalted  in  the  earth. 

In  this  verse  there  is  a  change  of  person,  and  Jehovah  himself  is 
introduced,  as  commanding  the  world  to  cease  its  opposition,  to  own 
his  power,  and  to  acknowledge  his  sovereignty  over  all  the  kingdoms 
of  the  nations.  Let  our  rebellious  passions  hear  this  divine  edict — 
tremble  and  obey. 

11.  The  Lord  of  hosts  is  with  us;  the  God  of  Jacob  is  our  refuge.  See 
ver.  7. 


NINTH  DAY.— EVENING  PRAYER. 

PSALM  XLVII. 


ARGUMENT. — In  this  Psalm,  appointed  by  the  church  to  be  used  on  Ascension-day, 
the  prophet,  1.  calls  the  nations  to  celebrate  so  glorious  a  festival ;  and  that  on  ac- 
count, 2.  of  Christ's  power,  and  the  mightiness  of  his  kingdom  ;  3.  of  his  victories 
and  triumphs,  through  the  Gospel  ;  4,  of  the  inheritance  prepared  for  his  chosen,  in 
the  heavenly  Canaan,  by  his  own  ascension  thither ;  which,  5.  is  described  under 
the  images  borrowed  from  the  ascent  of  the  ark  into  the  holy  city  and  temple  ;  an 
occasion  on  which  the  Psalm  was  probably  composed.  6,  7.  He  again  and  again 
exhorts  all  people  to  sing  the  praises  of  their  God  and  King,  and  to  sing  with  the 
understanding,  as  well  as  with  the  voice.  8,  9.  The  Psalm  concludes  with  predict- 
ing the  establishment  of  Christ's  kingdom,  and  the  conversion  of  the  Gentile  kings 
and  nations  to  the  faith. 

1.  O  clap  your  hands,  all  ye  people  ;  shout  unto  God  with  the  voice  of  tri- 
umph. 

The  prophet  invites  all  nations  to  celebrate  the  festival  of  Messi- 
ah's exaltation,  because  all  nations  had  a  share  in  the  benefits  and 
blessings  of  that  glorious  day.  God  is  to  be  worshipped  with  bodily, 
as  well  as  spiritual  worship:  every  "hand"  should  be  lifted  up  to 
him  who  formed  it,  and  every  "mouth"  should  praise  him  who  giv- 
eth  breath  for  that  purpose. 

2.  For  the  Lord  most  high  is  terrible  ;  he  is  a  great  King  over  all  the 
earth. 

The  church  celebrates  the  ascension  of  Christ,  because  then  he 
was  "  highly  exalted  ;"  then  he  became  "terrible"  to  his  enemies,  all 
power  in  heaven  and  in  earth  being  committed  to  him  ;  and  then  he 
l3e?;an  to  display  the  excellent  majesty  of  his  universal  kingdom,  to 
which  he  was  then  inaugurated,  being  crowned  "  King  of  kings,  and 
Lord  of  lords." 

3.  He  shall  subdue  the  people  under  us,  and  the  nations  under  our  feet. 

The  consequence  of  our  Lord's  ascension  was  the  going  forth  of 
the  all-subduing  Word,  under  the  influence  and  direction  of  which, 
the  convinced  and  converted  nations  renounced  their  idols  and  their 
lusts,  and  bowed  their  willing  necks  to  the  yoke  of  Jesus.  This  is 
that  great  conquest,  foreshowed  by  the  victories  of  Joshua,  David, 


178  A    COMMENTARY    ON    THE    PSALMS. 

and  all  the  faithful  heroes  of  old  time,  and  foretold  in  language  bor- 
rowed from  their  histories. 

4.  Re  shall  choose  our  inheritance  for  us,  the  excellency  of  Jacob  whom  he 
loved. 

The  land  of  Canaan,  emphatically  styled  "  that  good  land,  and 
the  glory  of  all  lands,"  was  the  "  excellent  inheritance"  chosen  for 
the  sons  of  Jacob,  and  consigned  to  them,  upon  the  expulsion  of  the 
idolatrous  nations.  But  from  that  inheritance  Israel  also  hath  long 
since  been  expelled  ;  and  Christians,  by  these  words,  are  taught  to 
look  to  "an  inheritance  eternal,  and  incorruptible,  and  that  fadeth 
not  away  ;"  to  those  happy  and  enduring  mansions  which  the  Son 
of  God  is  gone  to  prepare  for  them  that  love  him,  and  are  beloved  of 
him. 

5.  God  is  gone  up  with  a  shout,  the  Lord  with  the  sound  of  a  trumpet. 

Literally,  if  applied  to  the  ark,  as  Bishop  Patrick  paraphrases  the 
verse,  "  God  is  gone  up,  by  the  special  token  of  his  presence,  into 
that  holy  place,  with  shouts  of  joy  and  praise ;  the  Lord  is  gone  up 
in  a  triumphant  pomp  with  the  sound  of  the  trumpet,  and  all  other 
instruments  of  music."  See  2  Sam.  vi.  5,  15  ;  2  Chron.  v.  2,  12, 
<fec.  Ps.  exxxii.  8,  9.  But  spiritually,  as  applied  now  by  the  Chris- 
tian church,  to  the  ascension  of  Christ  into  heaven,  prefigured  by 
that  of  the  ark  into  the  temple — God  incarnate  is  gone  up  into  that 
holy  place,  not  made  with  hands ;  the  everlasting  doors  of  heaven 
are  opened,  for  the  King  of  glory  to  enter,  and  repossess  his  ancient 
throne ;  there  he  is  received  by  the  united  acclamations  of  the  celes- 
tial armies,  by  that  "  shout,"  that  voice  of  the  archangel,  and  that 
"  trump  of  God,"  which  are  to  sound  again,  in  the  day  when  he 
shall  "  so  come,  in  like  manner  as  he  went  into  heaven."* 


6.  Sing  praises  to  God,  sing  praises :  sing  praises  unto  our  King,  sing 
praises.  7.  For  God  is  the  King  of  all  the  earth :  sing  ye  praises  with  un- 
derstanding. 

Who  can  contemplate  the  glorious  triumph  of  human  nature  over 
its  enemies,  in  the  person  of  our  King,  risen  and  ascended,  without 
finding  himself  constrained  to  break  forth  into  joy,  and  to  sing,  with 
a  thankful  heart,  and  an  elevated  voice,  the  praises  due  unto  his 
holy  name !  These  divine  hymns  were  designed  for  that  purpose. 
Let  us  therefore  sing  them,  and  let  us  sing  them  "  with  understand- 
ing  ;"  considering  by  whom  they  were  indited,  and  of  whom  they 
treat ;  reflecting,  that  the  eternal  Spirit  is  their  author,  and  their  sub- 
ject the  blessed  Jesus. 

8.  God  reigneth  over  the  heathen :  God  sittelh  upon  the  throne  of  his  holi- 
ness. 

We  are  never  suffered  to  forget,  that  the  end  of  Messiah's  exalta- 
tion to  the  right  hand  of  the  majesty  in  the  heavens,  was  the  con- 
version and  salvation  of  the  world  ;  so  continually  do  the  prophets 

*  "  ■  Ascendit  Dens ' — Ascendit  area  in  Jerusalem  cum  cantu.  Prophetice,  Ascen- 
dit  Christus  in  caelum." — Bossuet. 


A    COMMENTARY    ON    THE    PSALMS.  179 

and  apostles  delight  to  dwell  upon  that  most. interesting-  topic,  the 
conversion  of  the  "  nations"  to  the  Gospel  of  Christ.  Why  do  we 
vainly  fancy,  that  we  belong  to  Him,  unless  his  Spirit  "  reign"  in  our 
hearts  by  faith? 

9.  The  princes  of  the  people  are  gathered  together,  even  the  people  of  the 
God  of  Abraham  :  for  the  shields  of  the  earth  belong  unto  God :  he  is  greatly 
exalted. 

This  verse  plainly  describeth  the  kings  of  the  Gentiles  as  acced- 
ing to  the  church  ;  as  becoming,  with  their  subjects,  through  faith, 
"  the  people  of  the  God  of  Abraham,"  and  a  part  of  the  sacred  pe- 
culium  ;  as  submitting  to  God  in  Christ  that  power  with  which  they 
were  invested,  as  "shields  of  the  earth,"  or  protectors  of  their  seve- 
ral kingdoms  ;  and  as  bowing  their  sceptres  to  the  cross  of  Jesus.* 
The  sense  of  the  verse,  expressed  in  New  Testament  language, 
would  be,  "the  kingdoms  of  this  world  are  become  the  kingdoms  of 
our  Lord  and  his  Christ,  and  he  shall  reign  for  ever  and  ever."  So 
let  every  nation  be  converted  unto  thee,  O  Lord  !  and  every  king 
become  thy  son  and  servant ;  until  all  the  world  shall  worship  thee, 
sing  of  thee,  and  praise  thy  name  ! 


PSALM  XLVIII. 

ARGUMENT. — This  Psalm  is  one  of  those  which  by  our  church  are  appointed  to  be 
used  on  Whitsunday,  because  under  images  taken  from  the  earthly  city,  Jerusalem, 
newly  rescued  from  her  enemies  by  him  who  resided  in  the  material  temple  on  Mount 
Zion,  are  celebrated,  1,  2,  3.  the  glory,  the  beauty,  and  the  strength  of  the  church 
Christian,  that  city  and  temple  of  Messiah  ;  who,  4 — 7.  is  described  as  breaking  in 
pieces,  and  bringing  to  nothing,  the  opposition  formed  against  her  by  the  heathen 
kings  and  emperors;  on  which  account,  8 — 11.  she  expresseth  her  gratitude  and 
joy  ;  12 — 14.  exhorteth  her  people  to  contemplate,  and  transmit  to  posterity,  an  ac- 
count of  those  wonderful  works  of  God,  the  establishment  and  preservation  of  hia 
church  in  the  world  ;  for  which  she  wishes  all  generations,  after  her  example,  to  adore 
and  praise  his  holy  name,  for  ever  and  ever. 

1.  Great  is  the  Lord,  and  greatly  to  be  praised  in  the  city  of  our  God,  in 
the  mountain  of  his  holiness. 

The  prophet  preparing  to  celebrate  the  beauty  and  magnificence, 
of  the  church,  begins  with  setting  forth  the  praises  of  her  great 
Founder  ;  whose  wisdom,  mercy,  and  power,  as  they  are  conspicu- 
ous in  all  his  works,  so,  more  especially,  in  this,  the  chief  and  crown 
of  all :  for  which  his  name  can  never  be  sufficiently  extolled  by  the 
inhabitants  of  the  new  Jerusalem :  and  by  them  it  ought  to  be  ex- 
tolled, for  ever  and  ever. 


*  This  latter  part  of  the  verse  is  differently  explained  by  the  Rev.  Mr.  Merrick,  in 
Lis  poetical  paraphrase  of  this  Psalm  : — 

For  he,  whose  hands,'amid  the  skies, 

Th'  eternal  sceptre  wield, 
To  earth's  whole  race  his  care  applies, 
And  o'er  them  spreads  his  shield. 


180  A   COMMENTARY    ON    THE    PSALMS. 

2.  Beautiful  for  situation,  the  joy  of  the  whole  earth  is  mount  Zion,  on  the 
sides  of  the  north,  the  city  of  the  great  King. 

How  "  beautiful"  is  the  holy  and  heavenly  Zion,  or  the  Christian 
church  ;  how  truly  is  she  "  the  joy  of  the  whole  earth,"  by  the  glad 
tidings  which  her  ministers  continually  publish  ;  how  properly  is  this 
Jerusalem  styled,  "  the  city  of  the  great  King  !" 

3.  God  is  known  in  her  palaces  for  a  refuge. 

The  great  Founder  of  the  church  is  also  her  protector  and  de- 
fender ;  the  dependence  of  the  new  Jerusalem,  like  that  of  the  old, 
is  not  in  man,  or  in  the  arm  of  flesh,  but  in  the  God  who  resideth 
in  the  midst  of  her.  For  surely,  unless  he  kept  the  holy  city,  the 
watchmen  in  the  towers  would  wake  but  in  vain. 

4.  For,  lo,  the  kings  were  assembled,  they  passed  by  together. 

Never  were  the  power  and  malice  of  earthly  princes  more  vio- 
lently bent  to  hinder  the  building  of  Jerusalem,  or  to  pull  down 
what  was  already  built,  than  they  were  to  prevent  the  edification  of 
the  church,  and  to  root  up  its  foundations.  But  the  event,  with  re- 
gard to  the  latter,  was  the  same  which  had  often  happened  in  the 
case  of  the  former. 

5.  They  saw  it,  and  so  they  marvelled;  they  were  troubled,  and  hasted 
away.  6.  Fear  took  hold  upon  them  there,  and  pain,  as  of  a  woman  in 
travail. 

The  potentates  of  the  world  sawT  the  miracles  of  the  apostles,  the 
courage  and  constancy  of  the  martyrs,  and  the  daily  increase  of  the 
church,  notwithstanding  all  their  persecutions  ;  they  beheld  with  as- 
tonishment the  rapid  progress  of  the  faith  through  the  Roman  em- 
pire ;  they  called  upon  their  gods,  but  their  gods  could  not  help  them- 
selves ;  idolatry  expired  at  the  foot  of  the  victorious  cross,  and  the 
power  which  supported  it  became  Christian. 

7.  Thou  breakest  the  ships  of  Tarshish  with  the  east  wind. 

In  the  foregoing  verse,  the  consternation  amongst  the  enemies  of 
the  church  was  compared  to  the  horrors  of  a  travailing  woman  ; 
here  it  is  likened  to  the  apprehension  of  despairing  mariners.  Nor 
.indeed  can  any  thing  in  nature  more  fitly  represent  the  overthrow  of 
heathenism  by  the  Spirit  of  the  Gospel,  than  the  wreck  of  a  fleet  of 
ships  in  a  storm  at  sea.  Both  are  affected  by  the  mighty  power  of 
God.* 

8.  As  we  have  heard,  so  have  we  seen  in  the  city  of  the  Lord  of  hosts,  in 
the  city  of  our  God :  God  will  establish  it  for  ever. 

The  church  heard,  by  the  prophets,  of  the  future  birth,  life,  death, 


*  "  Sensus  est ;  qualis  ventus  vehemens  content  naves  magni  maris,  talis  est  Dei  vis 
tuentis  Jerusalem,  et  hostilem  exercitum  dissipantis." — Bossuet.  Illustrations  of  this 
kind  are  sometimes  introduced,  by  the  sacred  writers,  with  the  mark  of  comparison  ; 
and  frequently,  as  here,  without  it.  The  meaning  evidently  is,  that  as  the  east  wind 
shatters  in  pieces  the  ships  of  Tarshish,  so  the  divine  power  struck  the  heathen  kings 
with  terror  and  astonishment. 


A    COMMENTARY    ON    THE    PSALMS.  181 

resurrection,  and  ascension  of  Messiah  ;  of  the  effusion  of  the 
Spirit,  and  her  own  enlargement,  establishment,  and  preservation,  in 
the  Gentile  world.  These  predictions,  which  she  had  so  often 
"heard,"  she  hath  "seen"  accomplished,  even  unto  this  day  ;*  and 
therefore  doubts  not  of  God's  continuing  his  favour  and  protection 
to  the  end  of  time.  • 

9.  We  have  thought,  or,  we  wait  in  silence  and  patience  for  thy  loving  kind- 
ness, O  God,  in  the  midst  of  thy  temple. 

Contemplation  of  all  the  wondrous  works  which  the  Lord  our  God 
hath  wrought  for  us,  produces  faith  in  his  promises,  and  resignation 
to  his  will ;  and  he  that,  with  these  dispositions,  waits  for  God's  mer- 
cies, in  God's  house,  shall  not  wait  in  vain. 

10.  According  to  thy  name,  O  God,  so  is  thy  praise  unto  the  ends  of  the 
earth:  thy  right  hand  is  full  of  righteousness. 

Wherever  the  name  of  God  is  known,  and  his  works  are  declared, 
there  the  sacrifice  of  praise  must  needs  be  offered  to  him,  by  men, 
who  are  made  sensible  of  his  mercies  towards  them:  and  the  day  is 
coming,  when  all  the  world  shall  be  forced  to  acknowledge,  that  his 
"  right  hand  is  full  of  righteousness,"  and  his  judgments  are  just. 

11.  Let  mount  Zion  rejoice,  let  the  daughters  of  Judah  be  glad  because  of 
thy  judgments. 

The  church,  and  all  her  children,  are  exhorted  to  rejoice,  with  joy 
unspeakable  and  full  of  glory,  on  account  of  the  manifestation  of 
divine  power,  on  her  behalf,  against  her  enemies.  Thus,  at  the  fall 
of  the  mystic  Babylon,  it  is  said,  "  Rejoice  over  her,  thou  heaven, 
and  ye  holy  apostles  and  prophets,  for  God  hath  avenged  you  on 
her."     Rev.  xviii.  20. 

12.  Walk  about  Zion,  and  go  round  about  her;  tell  the  towers  thereof. 
13.  Mark  ye  well  her  bulwarks,  consider  her  pcdaces ;  that  ye  may  tell  it  to 
the  generations  following. 

Christians  are  here  enjoined  to  contemplate,  again  and  again,  con- 
tinually, the  fabric  of  the  spiritual  Jerusalem,  wonderfully  raised, 
and  as  wonderfully  preserved ;  to  consider  attentively  the  parts  de- 
signed for  use,  for  strength,  for  ornament ;  that  they  may  be  able  to 
instruct  posterity  in  the  nature  and  history  of  this  holy  building,  and 
in  their  duty  of  forwarding  and  defending  the  same,  from  generation 


14.  For  this  God  is  our  God  for  ever  and  ever :  he  will  be  our  guide  even 
unto  death. 

Let  the  world  worship  whom  or  what  it  will,  we  worship  none 

*  " '  Sicut  audivimus.' — Prophetia  Isaiae  videtur  hie  liotari  ;  sensusque  est :  sicut 
audivimus  ab  Isaia  prophetatum, 'fore  ut  obsidio  mirabiliter  solveretur,  ac  Sennacherabi 
dux  Rabsaces,  ejusque  exercitus  caederetur,  sic  impletum  vidimus.  Isa.  xxxvii.  21.  2 
Reg.  xix.  20.  Qua  figura  coelestis  Jerusalem  incolae  et  ipsi  canunt,  '  sicut  audivimus,' 
ex  audita  fidei,  Gal.  iii.  25.  '  sic  vidimus,'  jam  sublato  veto,  atque  aperta  Dei  facie. 
'  Deus  fundavit  earn  :'  nihil  habet  metuendum,  tanto  exempta  periculo.  Prophetic^ 
de  Ecclesia  fundata  super  petram,  ideoque  inconcussa.     Matt.  xvi.  18." — Bossuet. 


182  A    COMMENTARY    ON    THE    PSALMS. 

other  but  Him  who,  by  his  Spirit,  founded,  and  by  his  power,  pre- 
served the  church  ;  who,  by  that  Spirit,  "guideth  "  us  through  life, 
and,  by  that  power,  will  enable  us  to  overcome  "  death  ;"*  that  so 
we  may  rejoice  and  triumph  for  evermore,  as  citizens  of  the  city  of 
God,  and  subjects  of  the  King  of  glory. 


PSALM  XLIX. 

ARGUMENT. — The  prophet,  after  a  solemn  introduction,  1 — 1.  in  which  the  whole 
world  is  called  upon  to  hear  a  lesson  of  divine  wisdom,  5.  proposes  the  subject  in  a 
question,  implying  the  great  folly  of  yielding  to  the  temptation  of  fear,  in  the  time 
of  affliction  and  persecution,  when  the  rich  and  the  powerful  are  in  arms  against  the 
innocent  and  righteous  sufferer;  inasmuch  as,  5 — 9.  no  man,  by  his  riches  or  power, 
can  redeem  his  brother,  or  himself,  in  the  evil  day  ;  but.  10.  wise  and  foolish  die, 
and  leave  their  estates  to  others  ;  and,  11 — 13.  notwithstanding  all  their  care  and 
pains,  are  soon  forgotten,  while  they  are  detained  by  death  in  the  grave,  till  they 
rise  to  judgment  and  condemnation.  On  the  other  hand,  the  prophet,  in  the  person 
of  Messiah,  15.  declares  his  faith  in  a  joyful  resurrection  to  life  and  glory,  through 
the  power  of  Jehovah  ;  and,  16 — 20.  exhorts  believers,  neither  to  fear  nor  envy  the 
man  of  the  world,  considering  what  his  latter  end  is  to  be. 

1.  Hear  this,  all  ye  people :  give  ear,  all  ye  inhabitants  of  the  world ; 
2.  Both  low  and  high,  rich  and  poor,  together. 

This  Psalm  opens  with  great  dignity,  and  the  prophet  speaks  u  as 
one  having  authority."  He  demands  an  audience,  like  that  which 
is  to  be  assembled  at  the  last  day ;  having  something  to  deliver, 
which  is  universally  important  and  interesting ;  something  which 
concerns  every  age,  and  condition,  and  nation,  under  heaven.  And 
we  may  observe,  that  although  the  sound  of  this  Psalm,  when  first 
uttered,  could  be  heard  only  within  the  confines  of  Judea,  yet  the 
knowledge  of  it  hath  since  actually  been  diffused  in  the  Christian 
church,  throughout  the  world,  from  the  rising  to  the  setting  sun. 
But  how  few,  alas  !  have  duly  attended  to  the  salutary  lesson,  which 
it  so  divinely  teacheth. 

3.  My  month  shall  speak  of  wisdom;  and  the  meditation  of  my  heart  shall 
be  of  understanding. 

At  the  call  of  folly,  what  multitudes  are  always  ready  to  assemble  ! 
But  wisdom,  eternal  and  essential  wisdom,  crieth  without ;  she  lifieth 
up  her  voice  in  the  streets;  and  who  is  at  liesure  to  attend  her 
heavenly  lectures  ?  The  "  mouth  "  of  Jesus  always  c'  spake  of  wis- 
dom ?"  but  few  regarded  him :  the  "  meditation  of  his  heart "  was 
ever  "  of  understanding  f  but  it  was  accounted  madness. 

4.  I  will  incline  mine  ear  to  a  parable  :  I  will  open  my  dark  saijing  upon 
the  harp. 

In  the  promulgation  of  wisdom  and  understanding  to  the  world, 
the  prophet,  as  the  faithful  scribe  of  the  Spirit,  was  to  speak  only 


*  "  This  God  will  be  our  God  to  all  eternity,  and  (by  that  power  which  he  has  al- 
ready exerted  in  our  protection)  will  conduct  us  through  life  with  safety." — Merrick. 


A    COMMENTARX    ON    THE    PSALMS.  183 

what  he  should  hear,  by  "inclining  his  ear"  to  his  divine  teacher; 
lie  was  to  speak  in  the  way  of  "  parable,"  or  proverb,  or  problem, 
that  is,  in  such  a  way  as  should  require  study  and  diligence  to  un- 
fold and  explain ;  in  such  a  way  as  the  world  is  not  inclined  to  un- 
derstand, or  listen  to  ;  as  our  Lord  delivered  his  doctrines  when  on 
earth.  And,  that  melody  might  serve  as  a  vehicle  for  instruction, 
this  important  lesson  was  to  be  set  to  music,  and  played  upon  the 
harp. 

5.  Wherefore  should  I  fear  in  the  days  of  evil,  when  the  iniquity  of  my  heel 
shall  compass  me  about. 

"  The  iniquity  of  my  heels,"  says  Bishop  Lowth,  u  is  hardly 
sense.  Suppose  *i^p2  to  be,  not  a  noun,  but  the  present  participle  of 
the  verb,  it  will  then  be  "  The  wickedness  of  those  that  lie  in  wait 
for  me,"  or,  "  endeavour  to  supplant  me."  Bishop  Hare  likewise, 
as  Mr.  Merrick  has  observed,  translates  ^py  "  insidiantium  milii." 
I  had,  at  first,  given  another  turn  to  the  Psalmist's  question,  and  by 
"the  iniquity  of  my  heels,"  had  understood  to  be  meant,  the  "  ini- 
quity of  my  footsteps,  that  is,  "  my  goings,"  or  "  ways  ;"  ("Qpy  be- 
ing used  for  footsteps,  Ps.  lvi.  7,  and  Cant.  i.  8  ;)  as  if  it  had  been 
said,  Why,  for  the  sake  of  procuring  riches  or  power,  should  I  bring 
fear  and  anguish  upon  myself,  in  that  hour  when  my  sins  will  find 
me  out,  and  neither  riches  nor  power  can  deliver  me  from  the  punish' 
ment  due  to  them  ?  Thus  Bossuet  and  Mudge  understood  the 
verse.  But  I  am  clear  that  Bishop  Lowth's  idea  is  the  true  one  ; 
and  then  the  purport  of  the  question  is  plainly  this — Why  should  I 
give  way  to  fear  and  despondency,  in  the  time  of  calamity,  when 
the  wickedness  of  my  wealthy  and  powerful  adversaries  compasseth 
me  about,  to  supplant  and  overthrow  me  ? 

6.  They  that  trust  in  their  wealth,  and  boast  themselves  in  the  multitude  of 
their  riches  ;  7.  None  of  them  can  by  any  means  redeem  his  brother,  nor  give 
to  God  a  ransom  for  him:  8.  (For  the  redemption  of  their  soid  is  precious, 
and  it  ceasethfor  ever;)  9.  That  he  should  still  live  for  ever,  and  not  see  cor- 
ruption. 

In  this  world,  as  the  wise  man  observeth,  Eccles.  x.  19.  "  money 
answereth  all  things ;"  and  therefore  worldly  men  place  their  trust 
and  confidence  in  it :  but,  in  "  the  evil  day,"  riches  shall  not  be 
found  ;  nor,  if  they  could  be  found,  would  they  avail  any  thing  to- 
wards eternal  salvation.  For,  "  what  shall  a  man  give  in  exchange 
for  his  soul  ?"  saith  one,  who  best  knew  the  value  of  souls ;  as  he 
paid  the  price  of  that  "  precious  redemption,"  wThich  otherwise  must 
have  "  ceased  for  ever  ;"  when  he  suffered  for  us  on  the  cross,  and 
arose  on  the  third  day,  to  life  and  immortality,  without  "  seeing  cor- 
ruption."* 

*  "  Hos  versus  ad  Christum  patres  referunt,  ut  sensus  sit,  nemo  purus  homo  fratrem 
redimit,  sed  tantum  ille  homo  qui  etiam  Deus  est.  Memorant  etiam  interpretes  R. 
Mosen  Hazarden,  qui  verba  haec  de  Rege  Messia,  intelligit,  qui  pro  redemptione  fratrum 
mortuus,  postea  in  aeternum  vivat,  uti  praedictum  est  ab  Isaia  liii.  13." — Bossuet. 


184  A    COMMENTARY    ON    THE    PSALMS. 

10.  For  he  seeth  that  wise  men  die,  likewise  the  fool  and  the  brutish  per- 
son perish,  and  leave  their  wealth  to  others. 

The  inability  of  man  to  save  his  brother  or  himself  from  death  is 
evinced  by  daily  experience,  which  showeth  us,  that  the  penalty  due 
to  sin  is  continually  levied  upon  all :  wisdom  and  folly  go  down  into 
the  dust  together ;  "  and  then,  whose  shall  those  things  be,  which 
have  been  provided  V  Luke  xii.  20.  Their  possessions  come  into 
the  hands  of  others,  perhaps  of  those  for  whom  they  never  intended 
them,  and  who  have  neither  inclination  nor  ability  to  do  the  dead 
man  any  service. 

11.  Their  inward  thought  is,  that  their  houses  shall  continue  for  ever,  and 
their  dwelling-places  to  all  generations  ;  they  call  their  lands  after  their  own 
names. 

Various  are  the  contrivances  of  vain  men  to  have  their  names 
written  on  earth,  and  to  procure,  after  their  deaths,  an  imaginary 
immortality,  for  themselves  and  their  families,  in  the  memory  and 
conversation  of  posterity ;  which  is  not  often  obtained  ;  and,  if  ob- 
tained, is  of  no  value ;  when  with  less  trouble,  they  might  have  had 
their  names  written  in  heaven,  and  have  secured  to  themselves  a 
blessed  immortality,  in  the  glorious  kingdom  of  their  Redeemer. 

12.  Nevertheless  man  being  in  honour  abideth  not ;  he  is  like  the  beasts  that 
perish. 

The  continuance  of  man  in  the  world  is  as  that  of  a  traveller  at 
an  inn,  who  tarrieth  but  for  a  night ;  so  that  if  honour  and  wealth 
do  not  soon  leave  him,  he  must  soon  leave  them,  and,  like  the  brutes 
around  him,  return  to  his  earth,  never  more  to  be  seen,  and  little 
more  to  be  thought  of*  Families  decay,  and  are  extinguished,  as 
well  as  individuals  ;  and  the  world  itself  is  to  perish  after  the  same 
example.  That  such  beings,  in  such  a  place,  should  think  of  be- 
coming glorious  and  immortal ! 

13.  This  their  way  is  their  folly  ;  yet  their  posterity  approve  their  sayings. 

The  practice  of  labouring  to  acquire  wealth  and  greatness,  which  can 
be  of  no  service  after  death,  and  of  endeavouring  to  perpetuate  the  pos- 
session of  the  most  uncertain  things  in  nature,  is  doubtless  a  folly  ; 
but  it  is  a  fully  which,  like  many  others,  is  at  once  blamed  and  imitated. 

14.  Like  sheep  that,  or,  they,  are  laid  in  the  grave ;  death  shall  feed  on 
them  :  and  the  upright  shall  have  dominion  over  them  in  the  morning :  and 
their  beauty  shall  consume  in  the  grave  from  their  dwelling. 

The  high  and  mighty  ones  of  the  earth,  who  cause  people  to 
fear  and  nations  to  tremble  around  them,  must  one  day  crowd  the 
grave ;  in  multitude  and  impotence,  though  not  in  innocence,  re- 
sembling sheep,  driven  and  confined  by  the  butcher,  in  his  house  of 
slaughter.  There  death,  that  ravening  wolf,  shall  feed  sweetly  on 
them,  and  devour  his  long-expected  prey,  in  silence  and  darkness, 


*  "  '  Comparatus  est  jumentis  ;'  quoad  temporalia,  nihil  habet  amplius,  atque  omni- 
no  instar  jumenti  est,  nisi  aeterna  meditatur." — Bossuet. 


A    COMMENTARY    ON   THE    PSALMS.  185 

until  the  glorious  morning  of  the  resurrection  dawn  ;  when  the  once 
oppresssd  and  afflicted  righteous,  risen  from  the  dead,  and  sitting, 
with  their  Lord,  in  judgment,  shall  have  the  dominion  over  their 
cruel  and  insulting  enemies ;  whose  faded  beauty,  withered  strength, 
and  departed  glory,  shall  display  to  men  and  angels  the  vanity  of 
that  confidence  which  is  not  placed  in  God. 

15.  But  God  will  redeem  my  soul,  or,  animal  frame,  from  the  power  of  the 
grave  ;  for  he  shall  receive  me. 

The  righteous  as  well  as  the  wicked,  descend  into  the  grave :  to 
the  bodies  of  the  former  it  is  a  resting-place,  as  the  prison  was  to  St. 
Peter,  till  the  angel  of  the  Lord  shall  awaken  them,  and  call  them 
forth ;  while  to  the  latter  it  is  a  condemned  hold,  from  which,  at  the 
appointed,  dav,  they  were  to  be  dragged  to  execution.*  The  prophet 
here  expresseth  a  full  and  firm  faith  in  the  resurrection  ;  and  may 
be  conceived  as  speaking  in  the  person  of  Him  who  was  first  re- 
deemed from  the  grave,  and  accepted  by  the  Father :  who  did  not 
"  despond  in  the  days  of  evil,  and  when  the  wickedness  of  his  sup- 
planters  compassed  him  about ;"  as  foreseeing  their  speedy  destruc- 
tion, and  his  own  approaching  resurrection  and  exaltation.  And 
therefore,  he  thus  exhorts  each  disciple  of  his  in  the  subsequent 
verses  of  our  Psalm  : — 

16.  Be  not  thou  afraid  when  one  is  made  rich :  when  the  glory  of  his  house 
is  increased.  17.  For  when  he  dieth,  he  shall  carry  nothing  away;  his  glory 
shall  not  descend  after  him. 

This  is  the  conclusion  of  the  Psalm,  naturally  following  from  the 
premises ;  and  addressed  by  way  of  exhortation  and  comfort,  to  the 
meek  and  humble  disciples  of  the  Lamb  ;  directing  them  to  fear 
God,  who  is  able  to  destroy  both  soul  and  body  in  hell,  and  not  to  be 
afraid  of  the  short-lived  power,  conferred  in  this  world,  by  wealth, 
over  the  body  only.  For  this  purpose  nothing  is  requisite,  but  to  strip 
the  worldling  of  the  pomp  and  parade,  the  connexions  and  relations 
of  life,  and  to  consider  him  as  he  is  to  appear  on  the  day  of  his 
burial,  when  nothing  shall  attend  him,  but  his  shroud,  to  the  grave, 
and  his  works  to  the  judgment-seat.  View  him  in  this  light,  which 
is  the  proper  light  to  view  him  in,  and  he  will  cease  to  be  the  object 
of  fear  or  envy. 

18.  Though,  while  he  lived,  lie  blessed  his  soul;  (and  men  will  praise  tJiee 
when  thou  doest  well  to  thyself) 

Such  must  be  the  worldling's  end,  as  described  above ;  however  in 
the  day  of  health  and  prosperity  he  may  bless  himself  and  say, 
"  Soul,  thou  hast  goods  laid  up  for  many  years*;  take  thine  ease,  eat, 
drink,  and  be  merry."  Nor  will  such  a  speech,  whenever  it  is  spoken, 
want  its  admirers  :  it  will  have  the  applause  of  numbers,  whose  opin- 
ion it  is,  that  "there  is  nothing  better  for  a  man,  than  that  he 


*  "  Impiorum  inanitate  despecta,  assurgit  ad  bonos  in  Deum  sperantes,  quorum  Deus 
animam  ab  inferis  redimit,  cum  a  sepulcbro  assumptos  ad  vitam  seternam  transfer!. 
Alioqui.  neque  qui  sperat  in  Domino  plus  rcliquis  haberet,  neque  praefationi  respondeat 
huius  Psalmi  doctrina."— Bossuet. 

24 


186  A    COMMENTARY    ON    THE    PSALMS. 

should  eat  and  drink,  and  enjoy  himself  all  the  days  of  his  life, 
which  God  giveth  him  under  the  sun." 

19.  He  shall  go  to  the  generation  of  his  fathers;  they  shall  never  see  light. 

They  who  follow  their  fathers  in  sin,  must  follow  them  likewise 
into  the  torments  of  that  sad  place  where  darkness  has  fixed  its  ever- 
lasting abode,  for  the  reception  of  those  that  ever  loved  and  embraced 
it ;  and  where  the  light  of  life  and  salvation  no  longer  visits  those 
who  always  hated  and  rejected  it. 

20.  Man,  that  is  in  honour  and  understandeth  not,  is  like  the  beasts  that 
perish. 

The  sum  of  the  whole  matter  is,  that  it  can  profit  a  man  nothing 
to  gain  the  whole  world  ;  to  become  possessed  of  all  its  wealth,  and 
all  its  power  ;  if,  after  all,  he  lose  his  own  soul,  and  be  cast  away, 
for  want  of  that  holy  and  heavenly  wisdom  which  distinguishes  him 
from  the  brutes,  and  sets  him  above  them,  in  his  life,  and  at  his 
death. 


TENTH  DAY.— MORNING  PRAYER. 

PSALM  L. 

ARGUMENT. — This  Psalm  presents  us  with  a  magnificent  description,  1,  2.  of  the 
promulgation  of  the  gospel,  followed,  3,  4.  by  a  prediction  of  the  terrible  manner  of 
God's  coming  to  judge  his  apostate  people,  Israel  ;*  5,  6.  of  the  assembly  to  be  pre- 
sent, and  his  appeal  to  men  and  angels ;  7 — 13.  the  rejection  of  the  legal,  and  14, 
15.  the  establishment  of  the  Christian  worship  and  services  ;  16—20.  the  impenitent 
Jews  are  arraigned,  and  21.  threatened  ;  and,  22.  exhorted  to  consider,  to  repent ; 
and,  23.  to  embrace  the  evangelical,  or  spiritual  religion.  It  is  to  be  observed,  that 
in  this  Psalm,  as  in  our  Lord's  discourse  on  the  same  subject,  the  particular  judgment 
of  Jerusalem  is  a  figure  and  specimen  of  the  last  general  judgment.  Hypocritical 
and  wicked  Christians  are,  therefore,  to  apply  to  themselves  what  is  primarily  ad- 
dressed to  their  elder  brethren,  the  unbelieving  and  rebellious  sons  of  faithful  and 
obedient  Abraham. 


*  Such  is  the  general  idea  entertained  of  this  Psalm,  by  the  best  Christian  exposi- 
tors, cited  in  Poole's  Synopsis,  where  we  are  likewise  informed,  that  the  Jewish  rab- 
"bies  affirm  the  subject  of  it  to  be,  "  that  judgment  which  will  be  executed  in  the  days 
of  Messiah" — ignorant,  alas !  that  they  themselves,  and  their  people,  are  now  become 
the  unhappy  objects  of  that  judgment. — "  Psalmi  quinquagesimi  argumentum  est  ex 
genere  didactico  ad  moralem  theologiam  pertinens,  grave  imprimis  et  fructuosum  :  Deo 
nimirum  non  placere  sacrificia  et  externos  ritus  religionis,  sed  sinceram  potiuspietatem, 
laudesque  ex  grato  animo  profluentes ;  neque  vero  has  ipsas  pietatis  signiticationes,  sine 
justitia  caeterisque  virtutibfts.  Ita  duas  habet  partes ;  primo  arguitur  cultor  pius  qui- 
dem,  sed  ignarus  et  superstitioni  obnoxius;  deinde  improbus  pietatis  simulator.  Si 
totum  hujusce  odae  apparaiurn  et  quasi  scenam  contemplamur,  nihil  facile  potest  esse 
magnificentius.  Deus  universum  genus  humanum  solenni  edicto  convocat,  ut  de  po- 
pulo  suo  judicium  publice  exerceat ;  ponitur  in  Sione  augustum  tribunal  :  depingitur 
Dei  advenientis  majestas  imaginibus  a  descensu  in  moutem  Sinam  petitis :  coelum  et 
terra  invocantur  divina?  justitioe  testes :  turn  demum  inducitur  Dei  ipsius  sententiam 
dicentis  augustissima  persona,  per  reliquam  oden  continnata  ;  unde  cum  ceteris  ejus 
partibus  admirabilis  ille  exordii  majestas  et  splendor  communicatur."  Lowth,  Praelect. 
xxvii.  ad  init. 


A    COMMENTARY    ON    THE    PSALMS.  187 

1.  Tlie  mighty  God,  even  the  Lord,  hath  spoken,  and  called  the  earth  from 
the  risi,ng  of  the  sun  unto  the  going  down  thereof. 

"God,  who  at  sundry  times,  and  in  divers  manners,  spake  in 
time  past  unto  the  fathers  by  the  prophets,  hath,  in  these  last  days, 
spoken  unto  us  by  his  Son."  Heb.  i.  1.  The  everlasting  gospel 
hath  made  its  glorious  progress  from  the  eastern  to  the  western 
world ;  and  the  nations  have  been  thereby  called  to  repentance. 

2.  Out  of  Zion,  the  perfection  of  beauty,  God  hath  shined. 

The  law  which  was  given  by  Moses,  proceeded  from  Sinai,  the 
mount  of  fear  and  horror ;  but  the  word  of  grace  and  truth,  which 
came  by  Jesus  Christ,  issued  forth  from  Sion,  the  chosen  mountain 
of  beauty  and  excellency,  in  Jerusalem.  There  that  glory  first  arose 
and  shone,  which,  like  the  light  of  heaven,  soon  diffused  itself  abroad 
over  the  face  of  the  whole  earth. 

3.  Our  God  shall  come  and  shall  not  keep  silence :  a  fire  shall  devour  be- 
fore hi?n,  and  it  shall  be  very  tempestuous  round  about  him. 

The  prophet,  having  described  the  first  advent  of  Christ,  and  the 
promulgation  of  the  gospel,  now  foretelleth  his  coming  to  take  ven- 
geance on  the  hypocritical  Jews,  as  also,  his  advent  to  judge  the 
world  prefigured  thereby.  Upon  both  those  occasions,  his  coming 
was  to  be  with  sounds  and  sights  of  terror,  with  all  the  marks  and 
tokens  of  wrath  and  fiery  indignation,  like  those  displayed  on  Si- 
nai. 

4.  He  shall  call  to  the  heavens  from  above,  and  to  the  earth,  that  he  may 
judge  his  people. 

Heaven  and  earth,  men  and  angels,  were  to  be  witnesses  of  the 
righteous  judgments  of  God,  executed  upon  his  apostate  people ;  as 
all  the  celestial  armies,  and  all  the  generations  of  the  sons  of  Adam, 
are  to  be  present  at  the  general  judgment  of  the  last  day. 

5.  Gather  my  saints  together  unto  me ;  those  that  have  made  a  covenant 
with  me  by  sacrifice. 

These  are  the  words  of  God,  summoning  mankind  to  attend  the 
trial,  "  calling  to  the  heavens  from  above,  and  to  the  earth,  that  he 
may  judge  his  people."  Thus  it  is  said  of  the  Son  of  man,  Matt, 
xxiv.  31.  "  He  shall  send  his  angels  with  a  great  sound  of  a  trum- 
pet, and  they  shall  gather  together  his  elect,  from  the  four  winds, 
from  one  end  of  heaven  to  the  other. 

6.  And  the  heavens  shall  declare  his  righteousness  ;  for  God  is  judge  him- 
self. 

Th'  applauding  heav'ns  the  changeless  doom, 

While  God  the  balance  shall  assume, 

In  full  memorial  shall  record, 

And  own  the  justice  of  their  Lord. — Merrick. 

7.  Hear,  O  my  people,  and  I  will  speak  ;  O  Israel,  and  I  will  testify  against 
thee :  I  am  God,  even  thy  God. 

This  is  the  voice  of  the  omniscient  Judge,  impleading  his  ancient 
people,  who  are  commanded  to  attend  to  the  words  of  him,  their 


188  A    COMMENTARY    ON    THE    PSALMS. 

God  ana  covenanted  Saviour,  thus  constrained  to  clear  his  justice 
before  the  world,  and  to  show  that  they  had  destroyed  themselves. 
Nominal  and  wicked  Christians  will  be  addressed  in  the  same  man- 
ner at  the  last  day. 

8.  /  will  not  reprove  thee  for  thy  sacrifices  or  thy  burnt-offerings,  to  have 
been,  or,  they  were  continually  before  me. 

This  judicial  process  was  not  commenced  against  Israel  for  their 
having  neglected  to  offer  the  sacrifices  of  the  law  ;  their  oblations 
were  on  the  altar,  morning  and  evening  continually,  insomuch  that 
God,  by  the  prophet  Isaiah,  declares  himself  "  weary  of  them,"  as 
not  having  been  accompanied  with  faith  and  holiness  in  the  offerer. 
Many  pharisaical  Christians  will  be  condemned  for  the  same  reason, 
notwithstanding  their  strict  and  scrupulous  attendance  upon  the  or- 
dinances of  the  new  law,  if  it  shall  appear  that  they  left  religion  in 
the  church  behind  them,  instead  of  carrying  it  with  them  into  their 
lives  and  conversations. 

9.  /  will  take  no  buttock  out  of  thine  house,  nor  he-goat  out  of  thy  folds. 

10.  For  every  beast  of  the  forest  is  mine,  and  the  cattle  upon  a  thousand  hills. 

11.  I  know  all  the  fowls  of  the  mountains :  and  the  wild  beasts  of  the  field  are 
mine.  12.  If  I  were  hungry,  I  would  not  tell  thee  :  for  the  world  is  mine,  and 
the  fulness  thereof. 

The  Jewish  folly  of  doting  on  the  legal  offerings,  as  things  in 
themselves  acceptable  to  God,  and  conferring  justification  on  man, 
is  reproved  in  these  verses,  from  the  consideration,  that  the  various 
animals  slain  in  sacrifice,  were  long  before,  even  from  the  creation 
of  the  world,  the  sole  right  and  property  of  Jehovah  ;  which,  there- 
fore, he  needed  not  to  have  required  at  the  hands  of  his  people ;  nor 
would  he  have  done  so,  but  for  some  further  end  and  intent,  signi- 
fied and  represented  by  such  oblations.  What  that  end  and  intent 
was,  Christians  know;  and  Jews  formerly  did  know.  Learn  we 
hence,  not  to  dream  of  any  merit  in  our  works  and  services ;  since 
God  hath  a  double  claim,  founded  on  creation  and  redemption,  to 
all  we  have,  and  all  we  are. 

13.  Will  I  eat  the  flesh  of  bulls,  or  drink  the  blood  of  goats? 

Another  argument  of  the  Jews'  blindness  is,  the  gross  absurdity 
of  imagining,  that  a  spiritual  and  holy  being  could  possibly  be  satis- 
fied and  pleased  with  the  taste  and  smell  of  burnt-offerings,  (which 
God  often  declareth  himself  to  have  been.)  any  otherwise  than  as 
they  were  symbolical  of  some  other  sacrifice,  spiritual  and  holy,  and 
therefore  really  propitiatory  and  acceptable  in  his  sight.  That  man 
judaizeth,  who  thinketh  to  please  God  by  an  external,  without  an 
internal  service ;  or  by  any  service,  without  Christ. 

14.  Offer  unto  God  thanksgiving  ;  and  pay  thy  vows  unto  the  Most  High : 
15.  And  call  upon  me  in  the  day  of  trouble  :  I  will  deliver  thee,  and  thou  shalC 
glorify  me. 

The  carnal  and  bloody  sacrifices  of  the  law  being  abolished  by 
the  coming  of  Messiah,  the  spiritual  and  unbloody  oblations  of  the 


A    COMMENTARY    ON    THE    PSALMS-  189 

gospel  succeed  in  their  stead.  These  are,  the  eucharistic  sacrifice  of 
praise  and  thanksgiving  for  the  mercies  of  redemption  ;  that  hearty- 
repentance,  that  faith  unfeigned,  and  that  obedience  evangelical, 
promised  and  vowed  in  baptism  :  that  perfect  trust  in  God,  and  re- 
signation to  his  will,  which  our  Lord  expressed  in  his  prayer,  during 
his  sufferings,  and  which  we  ought  to  express  in  our  prayers,  when 
called  to  suffer  with  him,  if  we  desire  to  glorify  God  for  our  deliver- 
ance through  him,  in  the  day  of  visitation.  These  are  the  services 
enjoined  to  such  Jews  as  would  become  Christians,  and  to  such 
Christians  as  would  be  Christians  in  deed  and  in  truth. 

16.  But  unto  the  wicked  God  sailh,  What  hast  thou  to  do  to  declare  my 
statutes,  or  that  thou  shoiddest  take  my  covenant  in  thy  mouth :  17.  Seeing 
thou  hatest  instruction,  and  castest  my  words  behind  thee  ? 

From  hence,  to  the  end  of  the  Psalm,  we  have  an  expostulation 
of  God  with  the  unbelieving  Jew,  who  boasted  his  relation  to  Abra- 
ham, without  a  spark  of  Abraham's  faith  in  his  heart ;  and  gloried 
in  a  law,  which  condemned  him  as  a  breaker  of  its  precepts  in  e very- 
instance.  St.  Paul's  expostulation  with  the  same  person,  Rom.  ii. 
17,  &c.  is  so  exact  a  parallel  to  this  before  us,  that  one  will  be  the 
best  comment  upon  the  other :  "  Behold,  thou  art  called  a  Jew,  and 
restest  in  the  law,  and  makest  thy  boast  of  God,  and  knowest  his 
will,  and  approvest  the  things  that  are  more  excellent,  being  instruc- 
ted out  of  the  law  ;  and  art  confident  that  thou  thyself  art  a  guide 
of  the  blind,  a  light  of  them  which  are  in  darkness,  an  instructor  of 
the  foolish,  a  teacher  of  babes,  which  hast  the  form  of  knowledge, 
and  of  the  truth  in  the  law.  Thou,  therefore,  that  makest  thy  boast 
of  the  law,  through  breaking  the  law,  dishonourest  thou  God?" 
Every  minister  of  God  should  try  and  examine  himself  by  these 
passages  in  our  Psalm  and  St.  Paul,  on  the  former  of  which  the  fa- 
mous Origen  is  once  said  to  have  preached,  making  application  to 
his  own  case,  not  without  many  tears.  And,  indeed,  "  if  thou,  O 
Lord,  shouldst  mark  iniquities,  who,"  among  us  all,  "shall  stand? 
But  there  is  forgiveness  with  thee."     Ps.  cxxx.  3,  4. 

18.  JVhen  thou  sawest  a  thief,  then  thou  consenledst  with  him,  and  hast  been 
'partaker  with  adulterers.  9 

St.  Paul  proceeds  in  the  very  same  manner : — "  Thou  that  teach- 
est  another,  teachest  thou  not  thyself?  Thou  that  preachest  a  man 
should  not  steal,  dost  thou  steal  ?  Thou  that  sayest  a  man  should 
not  commit  adultery,  dost  thou  commit  adultery?  Thou  that  ab- 
horrest  idols,  dost  thou  commit  sacrilege?"  All  Christians,  the 
clergy  especially,  should  beware  not  only  of  committing  evil  them- 
selves, but  of  "consenting"  to, or  "partaking" of,  the  evil  committed 
by  others. 

19.  Thou  givest  thy  mouth  to  evil,  and  thy  tongue  frameth  deceit.  20.  Thou 
sittest  and  speakest  against  thy  brother :  thou  slanderest  thine  own  mother's 
son. 

Had  St.  Paul  thought  proper  to  have  gone  on  to  this  instance,  he 
might  have  said,  Thou  that  teachest  a  man  should  not  bear  false 


190  A    COMMENTARY    ON    THE    PSALMS. 

witness,  dost  thou  bear  false  witness?  For  certainly  never  men 
brake  that  commandment  in  a  more  flagrant  manner  than  the  Jews  : 
never  men  "gave"  their  "mouth"  more  "  to  evil,"  or  "framed" 
more  "  deceit,"  than  they,  when  they  "  sat  and  spake  against  their 
brethren,"  and  "  slandered  their  own  mother's  children,"  for  believ- 
ing in  Jesus  Christ.  Let  us  look  at  this  picture  of  slander,  and  we 
shall  never  fall  in  love  with  so  detestable  a  vice. 

21.  These  things  hast  thou  done,  and  I  kept  silence;  thou  thoughtest  that 
I  was  altogether  such  an  one  as  thyself;  bat  I  will  reprove  thee,  and  set  them 
in  order  before  thine  eyes. 

The  forbearance  of  God  only  tempted  the  Jews  still  to  think  him 
on  their  side,  till  at  length  he  made  the  Roman  armies  his  instru- 
ments of  conviction  ;  who,  by  crucifying  multitudes  of  their  country- 
men in  sight  of  the  besieged,  did  in  a  wonderful  manner  "  reprove 
them,  and  set  before  them  the  things  which  they  bad  done."  The 
day  of  judgment  will  do  this  to  all  sinners,  if  temporal  chastisements 
effect  it  not,  before  that  day  shall  come. 

22.  Now  consider  this,  ye  that  forget  God,  lest  I  tear  you  in  pieces,  and 
there  be  none  to  deliver. 

The  stupendous  desolation  of  Jerusalem,  for  rejecting  so  kind  an 
admonition  of  her  Saviour,  and  suffering  him  to  weep  over  her  in 
vain,  should,  in  a  most  powerful  manner,  enforce  that  admonition 
on  the  inhabitants  of  Christendom,  to  prevent  its  falling,  after  the 
same  example  of  unbelief. 

23.  Whoso  offer eth  me  praise,  glorifeth  me  ;  and  to  him  that  ordereth  his 
conversation  aright,  will  1  show  the  salvation  of  God. 

This  verse  resumes  and  repeats  the  conclusion  intended  by  the 
whole  Psalm,  concerning  the  Jewish  and  the  Christian  worship ; 
and  St.  Paul,  in  the  place  above  cited,  affords  us  a  complete  com- 
ment upon  it:  "  He  is  not  a  Jew,  which  is  one  outwardly ;  nor  is 
that  circumcision  which  is  outward  in  the  flesh :  but  he  is  a  Jew, 
which  is  one  inwardly  ;  and  circumcision  is  that  of  the  heart,  in  the 
spirit,  and  not  in  the  letter,  whose  praise  is  not  of  men.  but  of  God." 


PSALM  LI. 

ARGUMENT. — In  this  Psalm,  composed  upon  a  sad  occasion,  but  too  well  known, 
we  have  a  perfect  model  of  penitential  devotion.  The  royal  supplicant  robed  in  sack- 
cloth, and  crowned  with  ashes,  entreats  for  mercy,  1,  2.  from  a  consideration  of 
his  own  misery,  and  of  the  divine  goodness ;  3.  from  that  of  his  confession  ;  4.  of 
God's  sole  right  to  judge  him  ;  5.  laments  the  corruption  of  his  nature  ;  but,  6.  with- 
out pleading  it  as  an  excuse  ;  7.  prays  for  Gospel  remission  in  legal  terms ;  8.  for 
spiritual  joy  and  comfort  :  9,  10.  for  pardoning  and  cleansing  grace;  11,  12.  for 
strength  and  perseverance,  that  he  may,  13.  instruct  and  convert  others ;  14,  15. 
deprecates  the  vengeance  due  to  blood  ;  16,  17.  beseeches  God  to  accept  an  evan- 
gelical sacrifice  ;  and  18,  19.  concludes  with  a  prayer  for  the  church. 

1.  Have  mercy  upon  me,  O   God,  according  to  thy  loving  kindness ;  ac- 
cording unto  the  multitude  of  thy  tender  mercies,  blot  out  my  trangressions. 

The  penitent's  first  ground  for  hope  of  pardon  is  his  own  misery, 


A    COMMENTARY    ON    THE    PSALMS.  191 

and  the  divine  mercy,  which  rejoiceth  to  relieve  that  misery.  The 
riches,  the  power,  and  the  glory  of  a  kingdom,  can  neither  prevent 
nor  remove  the  torment  of  sin,  which  puts  the  monarch  and  the  beg- 
gar upon  a  level.  Every  transgression  leaves  behind  it  a  guilt 
and  a  stain  ;  the  account  between  God  and  the  sinner  is  crossed  by 
the  blood  of  the  great  propitiatory  sacrifice,  which  removes  (he  former ; 
and  the  soul  is  cleansed  by  the  Holy  Spirit,  which  takes  out  the 
latter. 

2.  Wash  me  thoroughly  from  mine  iniquity,  and  cleanse  me  from  my  sin. 

The  soul  that  is  sensible  of  her  pollution,  fears  'she  can  never  be 
sufficiently  purified  from  it ;  and  therefore  prays,  yet  again  and 
again,  continually,  for  more  abundant  grace,  to  make  and  to  keep 
her  holy. 

3.  For  I  acknowledge  my  transgressions,  and  my  sin  is  ever  before  me. 

The  penitent's  second  plea  for  mercy  is,  that  he  doth  not  deny, 
excuse,  or  palliate  his  fault,  but  confesses  it  openly  and  honestly, 
with  all  its  aggravations,  truly  alleging,  that  it  haunts  him  night 
and  day,  causing  his  conscience  incessantly  to  reproach  him  with 
his  base  ingratitude  to  a  good  and  gracious  Father. 

4.  Against,  or,  to,  thee,  thee  only,  have  I  sinned,  and  done  this  evil  in  thy  sight ; 
that  thou  mightest,  or,  therefore  thou  wilt,  be  justified  when  thou  speakest,  and 
be  clear  when  thou  judgest. 

A  third  reason  why  the  penitent,  sues  for  mercy  at  the  hand  of 
God  is,  because  God  alone  certainly  knows,  and  is  always  able  to 
punish  the  sins  of  men.  David  sinned  "against"  many;  as 
against  Uriah,  whom* he  slew;  against  Bathsheba,  whom  he  cor- 
rupted ;  and  against  all  the  people,  to  whom  he  became  the  cause 
of  much  offence  and  scandal.  But  the  sin  was  committed  in  secret ; 
and  if  it  had  not  been  so,  he,  as  king,  had  no  superior,  or  judge,  in 
this  matter,  but  God  only  ;  who,  being  able  to  convict  the  offender 
as  he  did,  by  the  prophet  Nathan,  would  assuredly  be  justified  in  the 
sentence  he  should  pronounce.  And  he  will  appear  to  be  so  in  his 
determinations  at  the  last  day,  when  he  will  surprise  the  wretched 
unthinking  sinner,  with  a  declaration  similar  to  that  which  he  made 
by  his  prophet  to  the  royal  offender,  2  Sam.  xii.  12  :  "  Thou  didst 
it  secretly ;  but  I  will  do  this  thing  before  all  Israel,  and  before  the 
sun." 

5.  Behold,  I  was  shapen  in  iniquity  and  in  sin  did  my  mother  conceive  me. 

The  divine  mercy  is  implored  by  the  penitent,  fourthly,  because 
that  alone  can  dry  up  the  fountain  of  original  corruption,  from  which 
the  streams  of  actual  trangression  derive  themselves;  and  which  is 
here  only  lamented  as  their  cause,  not  alleged  as  their  excuse  :  see- 
ing, that  the  greater  our  danger  is  of  falling,  the  greater  should  be 
our  care  to  stand.  David  was  the  offspring  of  the  marriage  bed, 
which  is  declared  to  be  "honourable  and  undefiled."  No  more, 
therefore,  can  be  intended  here,  than  that  a  creature  begotten  by  a 
sinner,  and  formed  in  the  womb  of  a  sinner,  cannot  be  without  that 


192  A   COMMENTARY    ON    THE    PSALMS. 

taint  which  is  hereditary  to  every  son  and  daughter  of  Adam  and 
Eve.* 

6.  Behold,  thou  desirest  truth  in  the  inward  parts,  Heb.  the  reins :  and  in 
the  hidden  part  thou  shalt  make,  or,  hast  made  me  to  know  wisdom. 

The  force  of  "  Behold,"  is — "  It  is  too  plain  ;  I  feel  it  but  too  sensi- 
bly ;  the  punishment  I  suffer  is  evidence  sufficient,  that  thou  art  not 
contented  with  a  superficial  appearance  of  goodness  ;  thou  lovest 
truth  and  sincerity  in  the  bottom  of  the  heart."  This  God  was  now 
teaching  him,  by  the  correction  he  made  him  suffer.  The  punish- 
ment inflicted  tended  to  give  him  a  right  understanding  of  things, 
and  to  work  it  deep  into  him. — Mudge. 

7.  Purge  me  with  hyssop,  and  I  shall  be  clean :  wash  me,  and  I  shall  be 
whiter  than  snow. 

He  therefore  petitioneth,  in  this  verse,  for  the  purification  which 
cometh  from  God  only,  through  the  one  great  propitiatory  sacrifice, 
by  the  Holy  Spirit ;  and  which  was  foreshown,  under  the  law,  by 
the  ceremony  of  sprinkling  the  unclean  person  with  a  bunch  of 
"  hyssop,"  dipped  in  the  "  water  of  separation."  This  rite  is  de- 
scribed, Numb.  xix.  and  explained,  Heb.  ix.  13,  14:  "If  the  blood 
of  bulls  and  of  goats,  and  the  ashes  of  an  heifer  sprinkling  the  un- 
clean, sanctifieth  to  the  purifying  of  the  flesh,  how  much  more  shall 
the  blood  of  Christ,  who,  through  the  eternal  Spirit,  offered  him- 
self without  spot  to  God,  purge  your  conscience  from  dead  works  to 
serve  the  living  God  !"  From  the  latter  part  of  the  verse  we  learn, 
that,  by  grace  and  mercy,  the  pardoned  penitent  is  arrayed  in  gar- 
ments no  less  pure  and  splendid  than  those  oi  innocence  itself. 

8.  Make  me  to  hear  joy  and  gladness,  that  the  bones  which  thou  hast  broken 
may  rejoice. 

Next  to  the  blessing  of  forgiveness  is  to  be  desired  that  joy  and 
comfort  in  the  conscience  which  forgiveness  only  can  inspire :  the 
effect  of  this,  in  repairing  the  vigour  of  the  spirit,  decayed  through 
sorrow  and  anguish,  is  compared  to  setting  broken  bones,  and  re- 
storing them  again  to  perfect  strength.  At  the  resurrection  of  the 
body,  this  petition  will  be  granted  in  a  literal  sense,  when  the  "  bones," 
that  are  mouldered  into  dust,  shall  "  rejoice,  and  flourish  as  an  herb." 
Isai.  lxvi.  14. 

9.  Hide  thy  face  from  my  sins  ;  and  blot  out  all  mine  iniquities. 

The  soul,  still  restless  and  uneasy,  reiterates  her  request,  that  God 
would  not  only  cease  to  behold  her  iniquity  for  the  present,  as  a  man 
who  turneth  away  his  face  from  a  writing,  but  that  he  would  not 
behold  it  more4  as  a  man  who  blotteth  out  what  is  written,  so  that  it 
can  never  be  read  again. 

*  And  so  much  must  surely  he  intended,  as  the  learned  Bossuet  observeth : — Num- 
quid  David  de  adulterio  natus  erat?  De  Jesse  viro  justo  natus  erat,  et  conjure  ipsius 
Quid  ergo  se  dicit  iniquitate  conceptum,  nisi  quia  susceptit  personam  humani  generis, 
■et  attendit  omnium  vincula,  propaginem  mortis,  originem  iniquitatis  advertit  ? 


A    COMMENTARY    ON    THE    PSALMS.  193 

10.  Create  in  me  a  clean  heart,  O  God ;  and  renew  a  right,  or,  constant 
spirit  within  me. 

The  purification  and  renovation  of  the  heart  and  spirit  of  a  man 
is  a  work  to  which  that  power  only  is  equal  which,  in  the  beginning-, 
created  all  things,  and,  in  the  end,  will  create  all  things  new.  "  A 
right  spirit  is  renewed  within  us/'  when  the  affections  turn  from  the 
world  to  God,  and  charity  takes  the  place  of  concupiscence. 

11.  Cast  me  not  away  from  thy  presence;  and  take  not  thy  holy  Spirit 
from  me. 

The  soul  that  is  truly  penitent,  dreads  nothing  but  the  thought  of 
being  rejected  from  the  "  presence,"  and  deserted  by  the  "Spirit"  of 
God.  This  is  the  most  deplorable  and  irremediable  effect  of  sin : 
but  it  is  one  that  in  general,  perhaps,  is  the  least  considered  and  re- 
garded of  all  others. 

12.  Restore  unto  me  the  joy  of  thy  salvation  ;  and  uphold  with  thy  free,  or, 
princely,  or,  liberal  Spirit. 

David  prayeth  to  God  to  restore  to  him  the  unspeakable  joy  of 
that  salvation,  which  as  a  prophet,  he  had  so  often  contemplated, 
and  celebrated  in  his  divine  compositions  ;  he  prayeth  also  to  be  pre- 
served and  continued  in  that  state  of  salvation,  by  the  Spirit  of  God, 
which  might  enable  him  to  act  as  became  a  prophet  and  a  king, 
free  from  base  desires  and  enslaving  lusts. 

13.  Then  will  I  teach  transgressors  thy  ways,  and  sinners  shall  be  con- 
verted unto  thee. 

He  that  w^ould  employ  his  abilities,  his  influence,  and  his  author- 
ity, in  the  reformation  of  others,  must  take  care  to  reform  himself, 
before  he  enters  upon  the  work.  "  When  thou  art  converted,"  said 
Christ  to  St.  Peter,  "  strengthen  thy  brethren  :"  Luke  xxii.  32.  The 
history  of  David  has  "  taught"  us  many  useful  lessons  ;  such  as  the 
frailty  of  man,  the  danger  of  temptation,  the  torment  of  sin,  the  na- 
ture and  efficacy  of  repentance,  the  mercy  and  the  judgments  of 
God.  (fee.  (fee.  by  which  many  "  sinners"  have  in  all  ages  since  been 
"  converted,"  and  many  more  will  be  converted,  so  long  as  the  Scrip- 
tures shall  be  read,  and  the  51st  Psalm  recited  in  the  church. 

14.  Deliver  me  from  blood-guiltiness,  O  God,  thou  God  of  my  salvation  : 
and  my  tongue  shall  sing  aloud  of  thy  righteousness. 

The  unhappy  criminal  entreats,  in  this  verse,  for  the  divine  help 
and  deliverance,  as  if  he  not  only  heard  the  voice  of  innocent  blood 
crying  from  the  ground,  but  as  if  he  saw  the  murdered  Uriah  coming 
upon  him  for  vengeance,  like  an  armed  man.  If  he  can  but  obtain 
the  pardon  of  this  sin,  he  promises  to  publish  to  all  the  world  the 
righteousness  of  God,  who  justifieth  sinners,  and  showeth  mercy  to 
the  penitent ;  though  he  must  at  the  same  time,  publish  likewise  his 
own  heinous  and  horrid  wickedness. 

15.  O  Lord,  open  thou  my  lips,  and  my  mouth  shall  show  forth  thy  praise. 

The  mouth  which  sin  hath  closed,  can  only  be  opened  by  pardon : 

4iO 


194  A    COMMENTARY    ON    THE    PSALMS. 

and  to  show  this,  he  who  came,  conferring  pardon,  caused  the  tongue 
of  the  dumb  to  speak,  and  to  sing  praises  to  the  Lord  God  of  Israel. 
Our  church,  with  great  propriety,  daily  maketh  her  prayer  in  the 
words  of  this  verse,  before  she  entereth  upon  that  part  of  her  service 
which  consists  of  praise  and  thanksgiving. 

16.  For  thou  desirestnot  sacrifice,  else  would  I  give  it;  thou  delight  est  not 
inburnt  offerings.  17.  The  sacrifices  of  God 'are  a  broken  spirit :  a  broken 
and  a  contrite  heart,  O  God,  thou  wilt  not  despise. 

David  in  this  Psalm,  is  so  evangelical,  and  has  his  thoughts  so 
fixed  upon  gospel  remission,  that  he  considers  the  Levitical  sacrifices 
as  already  abolished,  for  their  insufficiency  to  take  away  sin  ;  affirm- 
ing them  to  be  (as  indeed  they  were)  nothing,  in  the  sight  of  God,  if 
compared  with  the  sacrifice  of  the  body  of  sin,  offered  by  contrition 
and  mortification,  through  faith  in  Him  who,  in  the  fulness  of  time, 
was  to  die  unto  sin  once,  that  we,  together  with  him,  might  for  ever 
live  unto  God. 

18.  Do  good  in  thy  good  pleasure  unto  Zion:  build  thou  the  walls  of  Jeru- 
salem. 

The  king  forgets  not  to  ask  mercy  for  his  people,  as  well  as  for 
himself;  that  so  neither  his  own  nor  their  sins  might  prevent  either 
the  building  and  flourishing  of  the  earthly  Jerusalem,  or,  what  was 
of  infinitely  greater  importance,  the  promised  blessing  of  Messiah, 
who  was  to  descend  from  him,  and  to  rear  the  walls  of  the  new 
Jerusalem.  And  thus  it  ought  to  be  the  fervent  prayer  of  every  man, 
especially  if  he  be  placed  in  any  exalted  station,  ecclesiastical  or  civil, 
that  no  sins  by  him  committed,  may  any  way  prejudice  others,  or 
obstruct  the  edification  of  the  church. 

19.  Then  shaft  thou  be  pleased  with  the  sacrifices  of  righteousness,  with 
burnt  offering,  and  whole  burnt  offering;  then  shall  they  off er  bullocks  upon 
thine  altar. 

This  had  its  literal  accomplishment  when  Jerusalem  was  finished  ; 
when  the  temple  was  erected  on  Mount  Sion  ;  and  when  the  Lord 
graciously  vouchsafed  to  accept  the  sacrifices  there  offered  on  his 
holy  altars,  by  King  Salomon,  at  the  head  of  his  faithful  and  devout 
people.  It  is  spiritually  true  in  the  Christian  church,  where  the  sub- 
stance of  all  the  Mosaic  types  and  shadows  is  offered  and  presented 
to  the  Father,  by  the  Prince  of  Peace,  at  the  head  of  the  Israel  of 
God.  And  it  will  be  eternally  verified  in  the  kingdom  of  heaven, 
where  the  sacrifices  of  righteousness  and  love,  of  praise  and  thanks- 
giving, will  never  cease  tone  offered  to  him  that  sitteth  on  the  throne, 
by  the  church  triumphant  in  glory. 


PSALM  LIT. 

ARGUMENT.— In  the  person  of  Doe**  the  Elomite,  who  was  the  persecutor  of 
David,  and  the  murderer  of  the  priests.'are  described,  1 — 4.  the  enemies  of  the  truth 
and  the  church  in  all  ages :  whose  utter  destruction  from  the  presence  of  the  Lord  is 


A    COMMENTARY    ON    THE    PSALMS.  195 

foretold,  5.  with  the  exultation  of  the  righteous  over  them,  6,  7 ;  these  last  rejoice, 
8.  in  the  flourishing  stato  under  grace,  9.  in  hope  of  future  glory,  through  faith  and 
patience. 

1.  Wiy  boastest  thou  thyself  in  mischief  O  mighty  man?  The  goodness  of 
God  endureth  continually. 

"  The  Psalmist  thought  it  strange,"  says  the  pious  and  ingenious 
Norris,  "  that  any  man  should  value  himself  for  being  able  to  do 
mischief,  when  God  esteemed  it  his  glory  to  do  good."  In  vain  did 
Doeg  the  Edomite  boast  himself  in  the  mischief  he  had  done,  by 
massacring  the  innocent  priests  and  their  families  ;  since  "the  good- 
ness of  God,"  which  is  u  unchangeable,"  had  decreed  the  preservation 
of  David.  As  vainly  did  Herod,  the  Idumean,  or  Edomite,  glory  in 
the  slaughter  of  the  Bethlehemitish  infants,  since  heaven  had  deter- 
mined that  the  child  Jesus  should  not  be  one  of  the  number.  A  per- 
secution may  produce  martyrs ;  but  the  gates  of  hell  are  never  to 
prevail  against  the  church. 

2.  Thy  tongue  deviseth  mischiefs  ;  like  a  sharp  razor,  working  deceitfully. 

The  mischief  done  to  religion  by  men  of  Doeg's  turn,  is  done  by 
the  tongue,  before  it  is  done  by  the  hand  ;  it  is  planned  leisurely, 
and  executed  speedily  and  deceitfully.* 

3.  Thau  lovest  evil  more  than  good;  and  lying  rather  than  to  speak  righ- 
teousness.    4.  Thou  lovest  all  devouring  words,  O  thou  deceitful  tongue. 

As  the  Christian  spirit  delighteth  itself  in  goodness,  truth,  and 
charity,  so  the  antichristian  spirit  is  here  characterized  by  its  offend- 
ing, not  out  of  ignorance  or  inadvertence,  but  mere  love  of  wicked- 
ness, falsehood,  and  malice.  To  this  pitch  many  have  arrived  ;  and 
who,  that  enters  upon  a  course  of  sin,  can  say,  that  he  shall  stop 
short  of  it  ? 

5.  God  shall  likewise  destroy  thee  for  ever;  he  shall  take  thee  away,  and 
pluck  thee  out  of  thy  dwelling  place,  and  root  thee  out  of  the  land  of  the  living. 

Wonderful  is  the  force  of  the  verbs  in  the  original,  which  convey 
to  us  the  four  ideas  of  "  laying  prostrate,  dissolving  as  by  fire,  sweep- 
ing away  as  with  a  besom,  and  totally  extirpating  root  and  branch," 
as  a  tree  is  eradicated  from  the  spot  on  which  it  grew.  If  a  further 
comment  be  wanted,  it  may  be  found  in  the  history  of  David's  ene- 
mies, and  the  crucifiers  of  the  Son  of  David :  but  the  passage  will 
be  fully  and  finally  explained  by  the  destruction  of  the  world  of  the 
ungodly  at  the  last  day. 

6.  The  righteous  also  shall  see,  and  fear,  and  shall  laugh  at  him,  saying, 
7.  ho,  this  is  the  man  that  made  not  God  his  strength;  but  trusted  in  the 
abundance  of  his  riches,  and  strengthened  himself  in  his  wickedness. 

Such  shall  be  the  triumph  of  Messiah,  and  of  all  his  faithful  ser- 
vants with  him,  over  the  enemies  of  man's  salvation,  at  that  hour 

*  "  Sicut  novacula  acuta" — quae  cum  tangere  leniter  et  tantum  radere  videretur,  alte 
infigitur,  ac  velut  blandiendi  specie  vulnerat  :  ita  Doeg  cum  Achimelech  in  tabernaculo 
Domini  amicitiae  pietatisque  specie  versatus,  foedo  indicio  viros  optimos  prodigit.  1  Reg. 
xxL  7.  xxii.  9. — Bossuet.  So  Mudge — "  Working  treacherously,"  that  is,  Thy  tongue 
is  like  a  sharp  razor,  that  cuts  one's  throat  before  one  is  aware  of  it. 


196  A    COMMENTARY    ON    THE    PSALMS. 

when,  the  world  being  in  flames,  the   confidence  that  hath  been 
placed  in  it  must  perish  for  evermore. 

8.  But  I  am  like  a  green  olive-tree  in  the  house  of  God :  I  will  tnest  in  the 
mercy  of  God  for  ever  and  ever. 

The  representative  of  Messiah  portrays  himself,  as  the  reverse  of 
Doeo-  and  the  wicked,  in  terms  applicable  likewise  to  his  great  origi- 
nal. He  was  in  the  house  of  God,  they  were  in  the  world ;  he  was 
as  a  fruitful  olive-tree,  they  were  as  barren,  unprofitable  wood ;  he 
was  to  be  daily  more  and  more  strengthened,  established,  settled, 
and  increased  ;  they  were  to  be  cast  down,  broken,  swept  away,  and 
extirpated  ;  and  all  this  because  he  had  trusted  in  the  mercy  of  God, 
they  in  the  abundance  of  their  riches.  We  Gentiles  were  branches 
of  the  "  wild  olive,"  but  are  now  grafted  into  the  good  one :  Lord, 
make  us  to  flourish  and  bear  fruit,  in  thy  immortal  "  courts,"  world 
without  end  ! 

9.  I  will  praise  thee  for  ever,  because  thou  fiast  done  it ;  and  I  will  wait  on 
thy  name,  for  it  is  'good*  before  thy  saints. 

Faith  foresees  salvation,  and  anticipates  the  day  of  victory  and 
triumph  ;  in  the  meantime,  while  she  waiteth  patiently  for  its  com- 
ing, she  refresheth  and  comforteth  herself  with  frequent  meditation 
on  the  virtue  and  power  of  that  saving  "  name,"  which  is  as  "  oint- 
ment poured  forth ;"  by  the  fragrance  of  its  odours  inviting  and  al- 
luring innumerable  converts  to  run  after  their  beloved  Redeemer,  in 
the  way  of  his  commandments. 


TENTH  DAY— EVENING  PRAYER. 

PSALM  LIII. 

ARGUMENT. — This  Psalm  is  in  a  manner  the  same  with  Psalm  fourteen,  except 
that  there  is  some  difference  in  ver.  5.  for  which,  as  well  as  for  the  explanation  of  the 
whole,  the  reader  is  referred  to  the  comment  on  Psalm  fourteen. 


PSALM  LIT. 

ARGUMENT. — David,  as  it  has  Been  supposed,  when  betrayed  by  the  Ziphites,  and 
surrounded  by  Saul,  1,  2.  committeth  his  cause,  and  preferreth  his  prayer  to  God  ; 
3.  complaineth  of  his  cruel  treatment;  4,  5.  expresseth  his  assurance  of  the  divine  fa- 
vour, and  the  destruction  of  his  enemies.  6,  7.  Being  delivered  from  his  danger,  he 
blesseth  and  praiseth  God.  See  the  history,  1  Sam.  xxii.  The  application  to  Christ, 
and  to  Christians,  is  plain  and  easy  ;  for  which  reason,  our  church  hath  appointed 
this  Psalm  to  be  read  on  Good  Friday. 

1.  Save  me,  O  God,  by  thy  name,  and  judge  me,  by  thy  strength.    2.  Hear 
my  prayer,  O  God  ;  give  ear  to  the  words  of  my  mouth. 

Happy  the  man,  to  whom,  in  the  day  of  trouble,  the  "  name  of 

*  It  is  a  "  goodly  thing,"  it  carries  a  good  appearance,  it  looks  well  before  the  friends 
of  God,  to  see  me  praising  him,  and  putting  my  trust  in  him. — Mudge. 


A    COMMENTARY    ON   THE    PSALMS.  197 

the  Lord  is  a  strong  tower,"  into  which  "  he  runneth,  and  is  safe." 
Prov.  xviii.  10.  Happy  the  man  that  can,  with  an  holy  confidence, 
commit  his  cause  to  the  judgment  and  determination  of  God,  and 
expect  redress  from  the  Almighty.  His  prayer  mounteth  up  to 
heaven,  and  returneth  not  without  a  blessing. 

3.  For  strangers  are  risen  up  against  me,  and  oppressm^s  seek  after  my 
soul:  they  have  not  set  God  before  them. 

The  Ziphites,  though  David's  countrymen,  acted  the  part  of 
"strangers,"  or  "  aliens,"  in  seeking  to  deliver  him  up  to  his  unjust 
and  cruel  enemy.  Such  a  part  did  the  whole  Jewish  nation  act  to- 
wards their  anointed  Prince  and  Saviour,  when  they  actually  deli- 
vered him  over  to  the  Roman  power.  And  the  church  frequently 
meeteth  with  such  treatment  at  the  hands  of  her  children,  as  she 
had  reason  to  expect  only  from  "strangers  to  the  covenant  of  pro- 
mise." Something  like  this  always  happens,  when  men,  instead  of 
setting  God,  set  the  world  before  their  eyes. 

4.  Behold,  God  is  mine  helper  ;  the  Lord  is  with  them  that  uphold  my  soul. 
5.  He  shall  reward  evil  unto  mine  enemies :  cut  them  off,  or,  thou,  shall  cut 
them  off,  in  thy  truth. 

In  all  dangers  and  difficulties,  whether  temporal  or  spiritual,  the 
faithful  sons  and  servants  of  God  fix  their  eyes  upon  their  heavenly 
Father,  and  gracious  Master  :  they  have  recourse  to  the  divine  pro- 
mises, the  performance  of  which  they  know  to  be  certain,  and  there- 
fore can  foresee  and  foretel  the  destruction  of  their  enemies.  Thus 
David,  and  a  greater  than  David,  supported  themselves  in  their 
troubles ;  and  the  church,  with  her  children  must  do  likewise. 

6.  I  will  freely  sacrifice  unto  thee  ;  I  will  praise  thy  name,  O  Lord,  for  it  ia 
good.  7.  For  he  hath  delivered  me  out  of  all  my  trouble :  and  mine  eye  hath 
seen  his  desire,  Heb.  mine  eye  hath  looked  upon  mine  enemies. 

Saul,  under  the  direction  of  the  Ziphites,  having  encompassed 
David  on  every  side,  was  suddenly  called  ofT  to  defend  his  country 
from  an  invasion  of  the  Philistines ;  by  which  means  David  escaped 
and  "  beheld  his  enemies  "  retreating.  1  Sam.  xxiii.  27.  For  this 
event  he  offers  the  sacrifice  of  a  heart  freed  from  fear,  and  praises 
the  name  of  his  great  Deliverer.  Christians  should  follow  his  ex- 
ample :  they  should  consider  how  great  things  God  hath  done  for 
them,  and  should  never  suffer  the  voice  of  praise  and  thanksgiving 
to  cease  in  the  church  of  the  redeemed.  Beautiful  and  emphatical 
will  these  two  concluding  verses  appear,  when  conceived  as  proceed- 
ing from  the  mouth  of  our  Lord,  upon  his  resurrection.  And  we 
hope  one  day  to  repeat  them,  on  a  like  occasion,  sa3Ting  each  in  his 
own  person :  "  I  will  freely  sacrifice  unto  thee  ;  I  will  praise  thy 
name,  O  Lord,  for  it  is  good.  For  he  hath  delivered  me  out  of  all 
my  trouble,  and  mine  eye  hath  looked  upon  mine  enemies." 


198  A   COMMENTARY    ON    THE    PSALMS. 


PSALM  LY. 

ARGUMENT. — David,  as  it  is  supposed,  when  driven  out  of  Jerusalem  by  the  rebel- 
lion of  Absalom,  and  in  danger  of  being  suddenly  cut  off,  1 — 8.  maketh  his  prayer 
to  God,  and  describetli  the  sorrowful  state  of  his  soul;  9 — 11.  entreateth  that  the 
iniquitous  counsels  of  the  rebels  may  be  divided  and  confounded  ;  12 — 14.  upbraideth 
Ahithopliel,  the  Judas  of  those  times,  with  his  foul  treason  ;  15 — 19.  foretelleth  the 
tragical  end  of  faction,  and  his  own  re-establishment  through  faith  in  God,  not- 
withstanding the  base  treachery  of  his  favourite  son  and  favourite  servant. 

1.  Give  ear  to  my  prayer,  O  God  ;  and  hide  not  thyself  from  my  petition. 
2.  Attend  unto  me,  and  hear  me :  I  mourn  in  my  complaint,  Heb.  am  de- 
lected in  my  meditation,  and  make  a  noise,  Heb.  am  in  a  violent,  tumultuous 
agitation,  as  the  waves  of  the  sea. 

In  the  person  of  David,  driven  from  his  throne,  and  put  in  fear  of 
his  life,  by  Absalom  and  Ahithophel,  we  here  behold  our  blessed  Re- 
deemer, on  the  day  of  his  sufferings,  praying  earnestly,  and  repeat- 
ing his  supplications,  as  in  the  garden  of  Gethsemane,  at  the  pros- 
pect of  that  sea  of  sorrows  which  was  then  about  to  overwhelm  his 
agonizing  soul.  In  all  our  afflictions  he  was  afflicted:  in  all  his 
afflictions,  let  us  be  so. 

3.  Because  of  the  voice  of  the  enemy,  because  of  the  oppression  of  the 
wicked  :  for  they  cast  iniquity  upon  me,  and  in  wrath  they  hate  me. 

O  my  God,  how  can  we  repine  and  murmur  at  any  oppression 
and  calumny  which  we  suffer  from  the  world,  when  we  see,  not  only 
the  servant  David,  but  thy  Son  Jesus,  thus  hated,  slandered,  and 
persecuted,  by  their  own  subjects,  and  their  own  children  ? 

4.  My  heart  is  sore  pained,  within  me  ;  and  the  terrors  of  death  are  fallen 
upon  me.  5.  Fearfidness  and  trembling  are  come  upon  me,  and  hoiTor  hath 
overwhelmed  me. 

These  words  describe  the  state  of  David's  mind,  when  he  went 
over  the  brook  Cedron,  and  up  mount  Olivet,  "  weeping  as  he  went," 
and  expecting  speedily  to  be  cut  off:  2  Sam.  xv.  23 — 30,  they  de- 
scribe the  agony  of  the  Son  of  David,  when  he  likewise  went  over 
the  same  brook  Cedron,  John  xviii.  1,  at  the  time  of  his  passion, 
when  his  soul  was  "  sore  amazed  and  very  heavy,  and  exceeding 
sorrowful,  even  unto  death  :"  Mark  xiv.  33,  34 :  and  every  man 
will  too  surely  find  them  applicable  to  himself,  if  not  often  before, 
yet  certainly  in  the  day  when  the  king  of  terrors  shall  draw  up  all 
his  forces  in  array  against  him. 

6.  And,  I  said,  Oh  that  I  had,  wings  like  a  dove  !  for  then  would  I  fly  away, 
and  be  at  rest.  7.  Lo,  then  woidd  I  wander  far  off,  and  remain  in  the  wilder- 
ness.    8.  I  would  hasten  my  escape  from  the  windy  storm  and  tempest. 

The  calamitous  situation  of  the  Israelitish  monarch  forced  from 
him  a  wish,  that,  like  the  bird  of  innocence  and  peace,  he  could  in  a 
moment  banish  himself  from  the  distractions  of  his  rebellious  king- 
dom, and  enjoy,  in  holy  solitude,  that  repose  which  his  sceptre  and 
his  guards  were  not  able  to  procure  him.  There  are  few  crowned 
heads,  perhaps,  which  have  not  more  than  once  found  occasion  to 


A    COMMENTARY    ON    THE    PSALMS.  199 

form,  if  not  to  utter,  a  wish  of  the  same  nature.  Much  more  must 
it  have  been  the  wish  of  that  King  of  Israel,  whose  crown  was  lite- 
rally one  of  thorns  ;  and  it  often  will  be  the  wish  of  the  devout 
Christian,  who,  sensible  of  the  sins  and  follies  that  overspread  the 
earth,  is  taught  to  aspire  after  his  heavenly  country,  and  to  delight 
in  that  resemblance  of  it  which  the  closet  best  affords. 

9.  Destroy.  O  Lord,  and  divide  their  tongues,  for  I  have  seen  violence  and 
strife  in  the  city. 

In  these  words  king  David  beseecheth  God  to  divide,  confound, 
and  bring  to  nothing,  the  counsels  of  an  iniquitous  and  rampant  fac- 
tion ;  for  so,  in  the  history,  we  find  him  saying,  "  O  Lord,  I  pray 
thee,  turn  the  counsel  of  Ahithophel  into  foolishness."  2  Sam.  xv. 
31.  The  royal  prayer  was  heard;  the  counsel  of  Ahithophel  was 
overthrown  by  Hushai,  and  the  disappointed  traitor  became  his  own 
executioner.  The  treason  of  Judas,  against  the  son  of  David,  brought 
him  likewise  to  the  same  end.  Every  one  who  finds  himself 
tempted  to  betray  the  cause  of  his  prince,  or  his  Saviour,  should  set 
these  two  examples  before  his  eyes. 

10.  Day  and  night  they  go  about  it  upon  the  walls  thereof;  mischief  also 
and  sorrow  are  in  the  midst  of  it.  1 1.  Wickedness  is  in  the  midst  thereof; 
deceit  and  guile  depart  not  from  her  streets. 

The  violence  and  strife,  mentioned  at  the  conclusion  of  the  pre- 
ceding verse,  are  here  described  as  going  their  rounds,  like  an  armed 
watch,  upon  the  walls,  to  guard  rebellion,  which  had  taken  up  its 
residence  in  the  heart  of  the  city,  from  the  attacks  of  loyalty,  right, 
and  justice,  driven  wTith  the  king  beyond  Jordan.  Thus  from  the 
same  city  was  righteousness  afterwards  expelled,  in  the  person  of  the 
King  of  Righteousness,  and  nothing  left  but  "  mischief  and  sorrow, 
wickedness,  deceit,  and  guile,"  encompassed  with  a  guard  "  of  viol- 
ence and  strife."  Whether  the  state  of  the  Gentile  Christian  church, 
in  the  last  days,  will  not  too  much  resemble  that  of  Jerusalem  before 
its  destruction,  is  a  matter  of  sad  and  sorrowful  consideration. 

12.  For  it  was  not  an  enemy  that  reproached  me,  then  I  could  have  borne 
it;  neither  was  it  he  that  hated  me  that  did  magnify  himself  against  me,  then 
I  would  have  hid  myself  from  him.  13.  But  it  was  thou,  a  man  mine  equal, 
my  guide,  Heb.  my  disciple,  and  mine  acquaintance.  14.  We  took  sweet 
counsel  together,  and  walked  unto  the  house  of  God  in  company. 

The  many  aggravating  circumstances  of  Ahithophel's  treason 
against  David,  and  that  of  Judas  against  Christ,  are  here  strongly 
marked.  The  treachery  of  pretended  friends  is  generally  to  the 
church,  as  it  was  to  her  Lord,  the  beginning  of  sorrows.  Ingrati- 
tude, malice,  and  falsehood,  are  ingredients  that  must  always  meet 
in  the  composition  of  a  traitor. 

15.  Let  death  seize  upon  them,  or,  death  shall  remove,  or,  take  them  away  ; 
and  let  them,  or,  they  shall  go  down  quick  into  hell :  for  wickedness  is  in  their 
dwellings,  and  among  them. 

In  these  words  is  predicted  the  tragical  fate  of  Ahithophel,  and 
those  who  followed  Absalom  ;  of  Judas  and  the  Jews ;  and  of  all 


200  A    COMMENTARY    ON    THE    PSALMS. 

who  shall  resemble  them  in  wickedness.  The  sudden  destruction* 
of  Korah,  Dathan,  and  Abiram,  who,  for  stirring  up  a  rebellion 
against  Moses  and  Aaron,  "  went  down  alive  into  the  pit,"  seems 
here  alluded  to,  as  the  grand  representation  of  the  manner  in  which 
the  bottomless  pit  shall  one  day  shut  her  mouth  for  ever  upon  all  the 
impenitent  enemies  of  the  true  King  of  Israel,  and  great  High-priest 
of  our  profession. 

16.  As  for  me,  I  will  call  upon  God,  and  the  Lord  shall  save  me. 
17.  Evening  and  morning,  and  at  noon,  icill  I  pray,  and  cry  aloud,  and  he 
shall  hear  my  voice. 

Prayer  is  the  believer's  universal  medicine  for  all  the  disorders  of 
the  soul  within,  and  his  invincible  shield  against  every  enemy  that 
can  attack  him  from  without.  "  Morning,  evening,  and  noon,"  were 
three  of  the  hours  of  prayer  in  the  Jewish  church.  We  find  holy 
Daniel  observing  them  in  Babylon,  notwithstanding  the  royal  de- 
cree, which  made  it  death  for  him  so  to  do.  The  event  fully  justified 
him,  and  showed  the  power  of  true  devotion,  whose  high  prerogative- 
it  still  is,  to  save  the  righteous  from  the  mouth  of  the  lion.  See  Dan.. 
vi.  10,  22.  2  Tim.  iv.  17.  1  Pet.  v.  8. 

IS.  He  hath  delivered,  or,  shall  deliver,  my  soul  in  peace  from  the  battle 
that  was,  or,  is,  against  me;  jor  there  were,  or,  are,  many  with  me. 

David  was  delivered  in  peace,  when,  after  having  suppressed  the 
rebellion,  he  was  brought  back  in  triumph  to  his  capital ;  the  Son 
of  David  was  delivered  in  peace,  when,  victorious  over  the  enemies 
of  man's  salvation,  he  arose  from  the  dead,  and  returned  to  the  Jeru- 
salem above ;  the  believing  soul  is  delivered  in  peace,  when  her  sins 
are  forgiven,  and  her  corruptions  mortified ;  and  the  bodies  of  the 
saints  shall  be  delivered  in  peace,  at  the  resurrection  of  the  just. 
The  ground  of  all  these  deliverances  is  one  and  the  same — "  They 
that  are  with  us  are  more  than  they  that  are  against  us."  2  Kings 
vi.  16.  "  Greater  is  he  that  is  in  us,  than  he  that  is  in  the  world." 
1  John  iv.  4. 

19.  God,  shall  hear,  and  afflict,  or.  humble,  them,  even  he  that  abideth  of  old. 
Because  they  have  no  changes,  therefore  they  fear  not  God;  or,  because  they 
will  not  be  converted,  and  fear  God. 

He  who  inhabiteth  eternity,  remaining  unchangeably  the  same, 
from  everlasting  to  everlasting,  hath  determined  to  hear  the  prayers 
of  his  faithful  servants,  and  finally  to  humble  the  pride  of  his  unre- 
penting  adversaries.  These  are  the  decrees  which  he  hath  thought 
fit  to  promulgate ;  and  on  them  we  may  safely  depend. 

20.  He  hath  put  forth  his  hands  against  such  as  be,  or,  were,,  at  peace  icith 
him  ;  he  hath  broken  his  covenant. 

The  prophet  goes  on  to  describe  the  perfidy  of  traitors,  like  Ahi- 
thophel  and  Judas.  Every  wilful  and  malicious  sinner  "  puts  forth 
his  hand  against"  the  person  who  is  "at  peace  with  him,"  nay,  who 
"made  his  peace"  with  the  Father;  and,  by  so  doing,  "breaketh 
the  covenant"  into  which  by  baptism  he  was  admitted.     O  blessed 


A    COMMENTARY    ON    THE    PSALMS.  201 

Jesus,  how  often  do  we  betray  thee  to  thine  enemies,  our  own  lusts, 
and  consider  it  not ! 

21.  The  words  of  his  mouth  were  smoother  than  butter,  but  war  was  in  his 
heart;  his  words  were  softer  than  oil,  yet  were  they  drawn  swords. 

Of  this  complexion  are  the  cant  of  hypocrites,  the  charity  of  bigots 
and  fanatics,  the  benevolence  of  atheists,  the  professions  of  the  world, 
the  allurements  of  the  flesh,  and  the  temptations  of  Satan,  when  he 
thinks  proper  to  appear  in  the  character  of  an  angel  of  light. 

22.  Cast  thy  burden  upon  the  Lord,  and  he  shall  sustain  thee :  he  shall  never 
suffer  the  righteous  to  be  moved. 

The  conclusion  of  the  whole  matter  is,  that  amidst  all  dangers 
and  adversities,  whensoever  they  oppress  us,  we  are  to  put  our  full 
trust  and  confidence  only  in  his  mercy  who  delivered  David,  and 
the  Son  of  David,  out  of  all  their  troubles.  He,  who  once  bore  the 
burden  of  our  sorrows,  requested  of  us,  that  we  would  now  and  ever 
permit  him  to  bear  the  burden  of  our  cares ;  that,  as  he  knoweth 
what  is  best  for  us,  he  may  provide  it  accordingly.  When  shall  we 
trust  Christ  to  govern  the  world  which  he  hath  redeemed? 

23.  But  thou  O  God,  shall  bring  them  down  into  the  pit  of  destruction  ; 
bloody  and  deceitful  men  shall  not  live  out  half  their  days  ;  but  I  will  trust  in 
thee. 

O  terrible  voice  of  most  just  judgment,  pronounced  against  rebels 
and  murderers  !  Of  the  sure  and  certain  execution  of  the  righteous 
sentence  who  can  doubt,  that  considers  the  fate  of  Korah,  Dathan, 
and  Abiram  ;  of  Absalom,  Ahithophel,  and  Judas ;  and,  above  all, 
of  the  city  which  contained  within  its  walls  those  rebels,  and  mur- 
derers of  the  Son  of  God  ?  Let  us  trust  for  ever  in  him  alone  who 
can  thus  deliver  and  thus  destroy. 


ELEVENTH  DAY.— MORNING  PRAYER. 

PSALM  LYI. 

ARGUMENT. — David,  in  danger  from  the  Philistines,  among  whom  he  was  driven, 
as  well  as  from  Saul  and  his  associates,  is  supposed  to,  1,  2.  make  supplication  to 
God,  in  whom.  3,  4.  he  placeth  all  his  hope  and  confidence,  5 — 7.  of  being  saved 
from  the  wiles  and  stratagems  of  the  adversary  ;  8,  9.  he  comforteth  himself  with 
the  consideration  that  God  taketh  account  of  his  sufferings,  and  will  appear  on  his 
behalf;  10,  11.  he  repeateth  the  declaration  of  his  faith  in  the  divine  promises  ;  and 
12,  13.  concludeth  with  paying  his  tribute  of  praise  and  thanksgiving.  What  David 
was  in  Philistia,  the  disciples  of  the  Son  of  David  are  in  the  world. 

1.  Be  merciful  unto  me,  O  God. :  for  man  would  swallow  me  up  ;  he  fight- 
ing daily  oppresseth  me.  2.  Mine  enemies  would  daily  swallow  me  up,  for 
they  be  many  that  fight  against  me,  O  thou  Most  High. 

The  same  words  are  applicable  to  the  situation  and  circumstances 
of  David,  pursued  by  his  enemies  ;  of  Christ,  persecuted  by  the  Jews ; 


A   COMMENTARY    ON    THE    PSALMS. 

of  the  church  afflicted  in  the  world ;  and  of  the  soul,  encompassed 
by  enemies,  against  whom  she  is  forced  to  wage  perpetual  war. 

3.  What  time  I  am  afraid,  I  will  trust  in  thee.  4.  In  God  I  will  praise,  or, 
glory  in,  his  word,  in  God  I  have  put  my  trust ;  I  will  not  fear  what  flesh 
can  do  unto  me. 

Whoever,  like  the  prophet  Elisha's  servant,  beholdeth  only  the 
forces  of  the  enemy,  will  be  apt,  like  him,  to  cry  out,  "  Alas,  my 
master!  how  shall  we  do ?"  2  Kings  vi.  15.  But  when  our  eyes 
are  "opened,"  to  see  those  "horses  and  chariots  of  fire"  which  are 
"round  about  us;"  when  we  perceive  the  promises  of  the  word, 
and  the  mighty  succours  of  the  Spirit,  which  are  all  on  our  side  ;  we 
no  longer  fear  the  terrors  or  the  temptations  of  flesh  and  blood  ;  but 
find  ourselves  enabled  to  do  and  to  suffer  all  things,  through  faith  in 
him  who  strengthened  us  to  the  battle.  "  He  hath  said,  I  will  never 
leave  thee,  nor  forsake  thee ;"  so  that  we  may  boldly  say,  "  The 
Lord  is  my  helper,  and  I  will  not  fear  what  man  shall  do  unto  me." 
Heb.  xiii.  5,  6. 

5.  Every  day  they  wrest  my  words :  all  their  thoughts  are  against  me  for 
evil.  6.  They  gather  themselves  together,  they  hide  themselves,  they  mark  my 
steps,  they  wait  for  my  soid. 

These  words  could  not  be  more  literally  descriptive  of  the  beha- 
viour of  David's  persecutors,  than  they  certainly  are  of  that  conduct 
wrhich  the  Scribes  and  Pharisees  observed  towards  our  blessed  Lord ; 
when,  like  serpents  by  the  way-side,  they  "  marked  his  steps,"  till  a 
proper  opportunity  offered,  to  dart  from  their  lurking-place,  and 
"  bruise  his  heel."  We  think  it  hard,  when  men  use  us  in  this  man- 
ner ;  but  surely  we  either  forget  that  the  Son  of  God  was  so  used 
before  us,  or  that  we  are  his  disciples. 

7.  Shall  they  escape  by  iniquity!  In  thine  anger  cast  down  thy  people,  O 
God. 

The  signal  vengeance  inflicted  on  the  enemies  of  David,  of  Christ, 
and  of  the  church,  in  different  ages,  may  serve  to  convince  us,  that 
if  we  would  f*  escape,"  it  must  be  from  sin,  not  by  it. 

8.  Thou  tellest  my  wanderings :  put  thou  my  tears  into  thy  bottle :  are 
they  not  in  thy  book  ? 

Known  unto  God  are  all  the  afflictions  of  his  servants  ;  while 
banished,  like  David,  from  their  abiding  city  and  country,  they 
"  wander  "  here  below,  in  the  land  of  their  pilgrimage.  The  "  tears" 
of  penitents  are  had  in  remembrance,  and,  as  so  many  precious 
gems,  will  one  day  adorn  their  crowns.  How  dear  then,  in  the  sight 
of  God,  were  the  "wanderings"  and  the  "tears"  of  the  holy  Jesus, 
submitting  to  perform  penance  for  those  sins  which  he  never  com- 
mitted ! 

9.  When  I  cry  unto  thee,  then  shall  mine  enemies  turn  back :  this  I  know  ; 
for  God  is  for  me. 

What  can  we  possibly  desire  more,  than  this  assurance,  that,  how 
many,  or  how  formidable  soever  our  enemies  may  be,  yet  there  is 


A    COMMENTARY    ON    THE    PSALMS.  203 

one  always  ready  to  appear  in  our  defence,  whose  power  no  creature 
is  able  to  resist  ?  "  This  I  know,"  saith  David  ;  and  had  we  the 
faith  of  David,  we  should  know  it  too. 

10.  In  God  will  I  praise  his  word:  in  the  Lord  will  I  praise  his  word. 
11.  In  God  have  I  put  my  trust :  I  will  not  be  afraid  what  man  can  do  unto 
me.  (See  above,  on  verse  4.)  12.  Thy  voics  are  upon  me,  O  God  ;  I  will 
render  praises  unto  thee.  13.  For  thou  hast  delivered  my  sold  from  death  ; 
wilt  not  thou  deliver  my  feet,  or,  my  feet  also,  or,  assuredly \  from  falling,  that 
I  may  walk  before  God  in  the  light  of  the  living  ? 

At  the  conclusion  of  this  Psalm,  and  of  many  others,  the  prophet 
speaketh  of  his  deliverance  as  actually  accomplished ;  he  acknow- 
ledged! himself  under  the  obligation  of  the  vows  made  to  God  in  the 
night  of  affliction,  which  he  is  resolved  to  pay  on  the  morning  of 
triumph  and  jubilee.  O  come  that  glorious  morning,  when  the  re- 
deemed shall  sing  eternal  praises  to  the  Lord  God  of  their  salvation, 
for  having  "  delivered  their  souls  from  death,  and  their  feet  from 
falling,  that  they  may  walk  before  him  in  the  light  of  the  living  !" 


PSALM  LVII. 

ARGUMENT. — This  Psalm  is  said  to  have  been  composed  by  David,  on  occasion  of 
his  escape  from  Saul,  in  the  cave  at  Engedi.  See  1  Sam.  xxiv.  3.  And  the  church 
by  her  appointment  of  it  as  one  of  the  proper  Psalms  for  Easter-day,  hath  instructed 
us  to  transfer  the  ideas  to  the  resurrection  of  Christ  from  the  grave.  The  Psalm 
containeth,  1 — 3.  an  act  of  faith  in  the  promises ;  4.  a  description  of  grievous  suffer- 
ings ;  5.  a  prayer  for  the  exaltation  of  God's  glory,  which  is  repeated  again  at  the 
conclusion  ;  6.  a  prediction  of  judgment  on  the  adversary  ;  7 — 10.  a  strain  of  the 
highest  exultation  and  jubilee. 

1.  Be  merciful  unto  me,  O  God,  be  merciful  unto  me,  for  my  soul  trust eth 
in  thee  :  yea,  in  the  shadow  of  thy  wings  will  I  make  my  refuge,. until  these 
calamities  be  overpast. 

David,  encompassed  by  his  enemies  at  Engedi,  putteth  up  this 
prayer  to  God ;  the  same  prayer  we  may  suppose  to  have  been  used 
by  our  blessed  Lord,  when  drawing  near  to  the  grave  and  gate  of 
death  :  and  the  church  ever  continueth  the  use  of  it,  until  she  be 
delivered  from  the  bondage  of  corruption.  In  the  meantime,  she 
teacheth  her  children  to  put  themselves,  living  and  dying,  under  the 
protection  of  him  who  is  always  ready  to  "  gather  them,  as  a  hen 
gathereth  her  chickens  under  her  wings."  There  they  may  rest  in 
peace  and  security. 

2.  /  ivill  cry  unto  God  most  high ;  unto  God  that  performeth  all  things 
for  me. 

David  cried  unto  God,  and  was  delivered  out  of  the  hand  of  Saul ; 
the  Son  of  David  cried  unto  God,  and  was  delivered  from  the  power 
of  the  grave ;  the  saints  on  earth  cry  unto  God,  and  shall  be  deli- 
vered out  of  their  troubles  ;  the  souls  under  tbe  altar  in  heaven  cry 
unto  God,  Rev.  vi.  10,  and  shall  obtain  a  reunion  with  their  bodies. 
Thus  God  "  performeth  all  things  for  us,"  as  well  as  for  David. 


204  A    COMMENTARY    ON    THE    PSALMS. 

3.  He  shall  send  from  heaven,  and  save  me  from  the  reproach  of  him  that 
would  swallow  me  up.     God  shall  send  forth  his  mercy  and  his  truth. 

We  have  all  an  enemy,  who  would  "  swallow  us  up ;  and  we 
look  for  the  manifestation  of  the  divine  mercy  and  truth "  from 
u  heaven,"  for  the  salvation  of  our  souls,  and  the  redemption  of  our 
bodies.  A  grand  specimen  of  this  manifestation  was  exhibited  to 
the  world  on  that  glorious  morning  when  Jesus  Christ  rose  from  the 
dead. 

4.  My  sold  is  among  lions  :  and  /  lie  even  among  them  that  are  set  on  fire, 
even  the  sons  of  men,  whose  teeth  are  spears  and  arrows,  and  their  tongue  a 
sharp  sword. 

The  fiercest  of  beasts,  the  most  devouring  of  elements,  and  the 
sharpest  of  military  weapons,  are  selected,  to  represent  the  power  and 
fury  of  David's  enemies.  How  much  stronger  and  more  furious 
were  the  enemies  of  Christ,  who,  in  the  day  of  his  passion,  resem- 
bled Daniel  in  the  lion's  den,  the  three  children  in  the  fiery  furnace, 
and  who  stood  alone,  exposed  to  the  assaults  of  men  and  evil 
spirits ! 

5.  Be  thou  exalted,  O  God,  above  the  heavens ;  let  thy  glory  be  above  all 
the  earth. 

God  is  exalted  and  glorified  among  men  by  the  display  of  mercy 
and  judgment,  in  the  salvation  of  his  children  from  the  hands  of 
their  enemies.  But  chiefly  was  he  exalted,  when,  having  raised  up 
his  Son  Jesus,  he  set  him  at  his  own  right  hand,  far  above  all  prin- 
cipalities and  powers,  and  every  thing  that  is  named  in  heaven  and 
in  earth.  This  was  the  great  exaltation,  prefigured,  foretold,  and  in- 
cessantly prayed  for,  in  the  ancient  church. 

6.  They  have  prepared  a  net  for  my  steps  ;  my  soul  is  bowed  down  :  they 
have  digged  a  pit  before  me,  into  the  midst  whereof  they  are  fallen,  or,  shall 
fall  themselves. 

David  compares  himself,  1  Sam.  xxvi.  20,  to  a  bird  upon  the 
mountains,  which  the  fowler  endeavoureth  to  hunt  into  the  nets  and 
snares  set  up  and  prepared  for  its  destruction.  So  was  the  most  in- 
nocent dove,  the  holy  Jesus,  persecuted  by  the  Jews,  until  they  had 
driven  him  into  the  snares  of  death,  and  laid  him  low  in  the  grave. 
But  the  enemies  of  both  received,  in  the  end,  the  due  reward  of  their 
deeds,  and  "  fell  into  the  pit  they  had  digged." 

7.  My  heart  is  fixed,  O  God,  my  heart  is  fixed ;  I  will  sing  and  give 
praise. 

At  the  prospect  of  approaching  deliverance,  the  prophet,  in  the 
person  of  Christ,  declareth  his  heart  to  be  fixed  and  established, 
steadfast  and  immoveable  in  the  midst  of  trouble,  even  then  prepar- 
ing to  celebrate  its  future  enlargement  with  songs  of  praise. 

8.  Awake  up  my  glory  ;  awake  psaltery  and  harp :  I  myself  will  awake 
early,  or,  awaken  the  morning. 

For  this  purpose  he  calls  upon  his  tongue,  with  all  his  instruments 


A    COMMENTARY    ON    THE    PSALMS.  205 

of  music,  all  the  organs  of  the  body  and  affections  of  the  soul,  to 
unite  their  power  in  sweetest  harmony  and  concert,  and  to  awaken 
the  sluggish  morning  with  the  voice  of  melody,  sounding  forth  the 
glories  of  redemption.  Thus  should  the  morning  be  ever  celebrated, 
on  which  Christ  "  arose  from  the  dead,  and  became  the  first-fruits  of 
them  that  slept." 

9.  /  will  praise  thee,  O  Lord,  among  the  people ;  I  will  sing  unto  thee 
among  the  nations.  10.  For  thy  mercy  is  great  unto  the  heavens,  and  thy 
truth  unto  the  clouds. 

The  resurrection  of  Jesus  from  the  grave,  foreshadowed  Jn  the 
deliverance  of  David  from  the  hand  of  Saul,  was  a  transaction  which 
caused  the  heavens  and  all  the  powers  therein,  to  extol  the  mercy 
and  the  truth  of  God.  The  nations  of  the  earth,  whose  are  the  be- 
nefits and  blessings  of  that  transaction,  are,  therefore,  bound  ever- 
more to  make  it  the  subject  of  their  praises  and  thanksgivings ; 
which  is  done  by  the  members  of  our  church,  every  Easter-day,  in 
the  words  of  this  very  Psalm. 

11.  Be  thou  exalted,  O  God,  above  the  heavens  ;  let  thy  glory  be  above  all 
the  earth. 

Even  so,  be  thou  still  exalted,  O  blessed  Jesu  !  above  the  heavens, 
while  the  angels  sing  their  hallelujahs  on  high  ;  and  let  thy  glory 
be  above  all  the  earth,  while,  in  psalms  and  hymns,  and  spiritual 
songs,  the  congregations  of  the  redeemed  incessantly  magnify  thy 
salvation  below. 

"  The  church  triumphant,  and  the  church  below, 
In  songs  of  praise  their  present  union  show ; 
Their  joys  are  full,  our  expectation  long ; 
In  life  we  differ,  but  we  join  in  song. 
Angels  and  we,  assisted  by  this  art, 
May  sing  together,  though  we  dwell  apart." 

Walker  on  Divine  Poesie. 


PSALM  LVIII. 

ARGUMENT. — In  the  person  of  Saul  and  his  iniquitous  counsellors,  the  enemies  of 
Cbrist  and  the  church,  1,  2.  are  reproved,  and,  3 — 5.  their  malice  is  described,  by 
comparing  it  to  the  poison  of  serpents,  which  are  proof  against  every  art  made  use 
of  to  tame  them  :  6 — 9.  the  destruction  of  the  wicked  is  foretold,  and  illustrated  by 
six  similitudes  ;  10.  the  triumph  of  the  righteous  is  likewise  predicted  ;  as  also, 
11.  the  effect  it  will  produce,  in  manifesting  to  all  the  world  the  providence  and  glory 
of  God. 

1.  Do  ye  indeed  speak  righteousness,  O  congregation?  Do  ye  judge  up- 
rightly. O  ye  sons  of  men  ?  2.  Yea,  in  heart  ye  work  wickedness  ;  ye  weigh 
the  violence  of  your  hands,  or,  your  hands  from  violence,  in  the  earth. 

The  proceedings  of  Doeg,  and  other  associates  of  Saul,  against 
David;  those  of  Judas  and  the  sanhedrim,  against  our  Lord ;  and 
those  of  wicked  princes,  and  court  sycophants,  in  different  ages, 
against  the  faith  and  the  church :  as  they  spring  from  the  same 
principles,  so  they  flow  pretty  much  in  the  same  channel.  Such 
men  may  here  see  their  characters  drawn;  and  their  end  foretold. 


206  A    COMMENTARY    ON    THE    PSALMS. 

3.  The  wicked  are  estranged  from  the  womb :  they  go  astray  as  soon  as 
they  be  born,  speaking  lies. 

The  tares  sown  by  the  enemy,  in  human  nature,  appear  early  ; 
and  show  us  how  far  we  are  "  estranged"  from  original  truth  and 
righteousness.  What  can  be  expected,  unless  grace  and  discipline 
prevent  it,  but  that  "  out  of  the  serpent's  root  shall  come  forth  a 
cockatrice,  and  his  fruit  shall  be  a  fiery  flying  serpent." 

4.  Their  poison  is  like  the  poison  of  a  serpent ;  they  are  like  the  deaf  adder 
that  stoppeth  Iter  ear :  5.  Which  will  not  hearken  to  the  voice  of  charmers, 
charming  never  so  wisely. 

The  wicked  are  here  compared  to  serpents,  for  that  malignity  in 
their  tempers  which  is  the  venom  and  poison  of  the  intellectual 
world.  And  whereas  there  are  some  kinds  even  of  serpents,  which, 
by  musical  sounds,  may,  for  a  time,  as  it  is  said,  be  disarmed  of  their 
rage,  and  rendered  so  tame  as  to  be  handled  without  danger  ;*  yet 
the  evil  dispositions  of  some  men,  like  those  of  one  particular  spe- 
cies of  the  serpentine  race,  are  often  invincible.  The  enmity  of  a 
Saul,  was  proof  against  the  heavenly  strains  of  the  son  of  Jesse ; 
and  He,  who  spake  as  "  never  man  spake,"  was  stung  to  death  by  a 
"generation  of  vipers." 

6.  Break,  or,  thou  wilt  break,  their  teeth,  O  God,  in  their  mouths  ;  break,  or 
thou  wilt  break,  out  the  teeth  of  the  young  lions,  O  Lord. 

The  destruction  of  the  wicked  is  represented  under  six  similitudes. 
The  first  is  that  of  breaking  the  teeth  of  lions,  being  the  most  terri- 
ble weapons  of  the  most  terrible  animals.  But  what  is  human 
power,  at  its  highest  exaltation,  if  compared  to  that  of  God?  The 
mountains  of  Gilboa  can  tell  us,  the  desolated  Zion  can  inform  us, 
how  the  mighty  are  fallen,  and  the  weapons  of  war  perished  !  be- 
cause the  mighty  had  exalted  themselves,  and  the  weapons  of  war 
had  been  lifted  up  against  truth  and  innocence,  protected  by  the  de- 
crees of  Heaven. 

7.  Let  them,,  or,  they  shall,  melt  away  as  waters  which  run  continually,  or, 


*  "  Bochart  quotes  several  ancient  authors,  who  mention  this  effect  of  music,  and 
among  them  Virgil,  JSneid,  vii.  v.  753. 

*  Vipereo  generi,  et  graviter  spirantibus  hydris 
Spargere  qui  somnos  cantuque  manuque  solebat.' 

The  elder  Scaliger,  as  quoted  by  the  same  learned  critic,  writes  thus  :  '  Nos  aliquando 
vidimus  cantationibus  e  eavernis  exciri  serpentes  ;'  and  Mr.  Boyle,  in  his  Essay  on  the 
Great  Effects  of  Languid  Motion,  p.  71,  ed.  1685,  gives  us  the  following  passage,  from 
Sir  H.  Blunt's  Voyage  into  the  Levant,  p.  81,  edit.  5.  '  Many  rarities  of  living  crea- 
tures I  saw  in  Grand  Cairo  ;  but  the  most  ingenious  was  a  nest  of  four-legged  serpents, 
of  two  feet  long,  black  and  ugly,  kept  by  a  Frenchman;  who,  when  he  came  to  han- 
dle them,  they  would  not  endure  him,  but  ran  and  hid  in  their  hole  ;  then  would  he 
take  his  cittern,  and  play  upon  it  ;  they,  hearing  his  music,  came  all  crawling  to  his 
feet,  and  began  to  climb  up  him,  till  he  gave  over  playing  ;  then  away  they  ran.'  The 
'deaf  adder  may  either  be  a  serpent  of  a  species  naturally  deaf,  (for  several  such 
kinds  are  mentioned  by  Avicenne,  as  quoted  by  Bochart,)  or  one  deaf  by  accident :  in 
either  case  she  may  be  said,  in  the  language  of  poetry,  to  '  stop  her  ear,'  from  her  being 
proof  to  all  the  efforts  of  the  charmer." — Merrick. 


A    COMMENTARY    ON    THE    PSALMS.  207 

pass  away  ;  when  he  bendeth  his  bow  to  shoot  his  arrows,  let  them,  or,  they 
shall,  be  as  cut  in  pieces. 

The  second  similitude  used  to  illustrate  the  destruction  of  the 
wicked,  is  that  of  torrents  and  inundations,  which  descend  with  great 
noise  from  the  mountains,  and  cover  the  face  of  a  country  ;  but  their 
cause  soon  ceasing  to  act,  they  run  off  and  appear  no  more ;  herein 
affording  a  fine  emblem  of  the  weakness  and  instability  of  earthly- 
power.  The  impotence  of  human  efforts  against  divine  counsels  is 
compared,  thirdly,  to  a  man  drawing  a  bow,  when  the  arrow  on 
the  string  is  broken  in  two ;  and  therefore,  instead  of  flying  to  the 
mark,  falls  useless  at  his  feet. 

8.  As  a  snail  which  melteth,  let  every  one  of  them  pass  away :  like  the  un- 
timely birth  of  a  woman,  that  they  may  not  see  the  sun.  Or,  As  a  melting 
snail  he  shall  pass  away  ;  as  an  abortion,  they  see  not  the  sun. 

A  snail,  which,  coming  forth  of  his  shell,  marks  his  path  with 
slime,  continually  losing  some  part  of  his  substance  in  his  progress  ; 
and  an  abortion,  which  consumes  away  in  the  like  manner  :  these 
are  the  fourth  and  fifth  images,  selected  to  represent  the  transient 
nature  of  worldly  greatness,  still  wasting;,  till  it  comes  to  nothing ; 
and  the  miserable  fate  of  those  who  perish,  with  their  half-formed 
devices,  nor  ever  behold  the  Sun  of  Righteousness. 

9.  Before  your  pots  can  feel  the  thorns,  he  shall  take  them  away  as  with  a 
whirlwind,  both  living,  and  in  his  wrath;  or,  he  shall  take  them  away  alive, 
as  with  a  whirlwind,  in  his  wrath. 

Wicked  men  have,  in  common  with  others,  that  tendency  to  de- 
cay which  is  entailed  on  the  world,  and  on  all  things  therein ;  but 
they  are  warned,  by  this  sixth  and  last  similitude,  to  prevent  the 
judgments  of  the  Almighty.  These  often  break  forth  like  a  whirl- 
wind, or  a  thunder-storm,  and  sweep  away  at  once,  in  the  flower  of 
their  strength,  and  the  height  of  their  prosperity,  the  tyrannical  op- 
pressor of  the  people  of  God ;  whose  short-lived  glory,  and  sudden 
extinction,  are  aptly  resembled  to  that  crackling  and  momentary 
blaze  which  is  produced  by  a  fire,  kindled  among  thorns,  under  a 
pot. 

10.  The  righteous  shall  rejoice,  when  he  seeth  the  vengeance;  he  shall  wash 
his  feet  in  the  blood  of  the  wicked:  11.  So  that  a  man  shall  say,  Verily,  there 
is  a  reward  for  the  righteous  ;  verily,  he  is,  or,  there  is,  a  God  that  judgeth  in 
the  earth. 

The  victories  of  that  Just  One,  gained  in  his  own  person  and  in 
those  of  his  faithful  servants,  over  the  enemies  of  man's  salvation, 
are  productive  of  a  joy,  which  springeth  not  from  love  of  revenge, 
but  is  inspired  by  a  view  of  the  divine  mercy,  justice,  and  truth,  dis- 
played in  the  redemption  of  the  elect,  the  punishment  of  the  ungodly, 
and  the  accomplishment  of  the  promises.  Whoever  duly  weigheth 
and  considereth  these  things,  will  diligently  seek  after  the  reward 
of  righteousness,  and  humbly  adore  the  providence  which  ordereth 
all  things  aright  in  heaven  and  earth. 


208  A    COMMENTARY    ON   THE    PSALMS. 

ELEVENTH  DAY.— EVENING  PRAYER. 

PSALM  LIX. 

ARGUMENT. — This  Psalm  is  said  to  have  been  composed  on  occasion  of  David's 
escape,  when  Saul  sent,  and  they  watched  the  house  to  kill  him.  See  1  Sam.  xxix 
11 — 18.  David  in  these,  as  in  many  other  circumstances  of  his  life,  may  be  con- 
sidered as  the  representative  of  Messiah,  1,  2.  praying  to  be  delivered  from  the 
power  of  his  blood-thirsty  enemies,  whose  indefatigable  malice  he,  3 — 7.  describes; 
but,  8 — 10.  predicts  his  own  enlargement  through  the  tender  mercy  and  mighty 
power  of  God;  as  also,  11 — 15.  the  singular  vengeance  to  be  poured  out  upon  his 
enemies,  for  their  punishment,  and  the  admonition  of  others.  The  Psalm  concludes 
with  a  strain  of  exultation  and  thanksgiving. 

1.  Deliver  me  from  mine  enemies,  O  my  God;  defend  me,  Heb.  exalt  me, 
from  them  that  rise  up  against  me.  2.  Deliver  me  from  the  workers  of  ini- 
quity, and  save  me  from  bloody  men. 

In  these  words  we  hear  the  voice  of  David,  when  a  prisoner  in  his 
own  house ;  the  voice  of  Christ,  when  surrounded  by  his  merciless 
enemies  ;  the  voice  of  the  church,  when  under  bondage  in  the  world  ; 
and  the  voice  of  the  Christian,  when  under  temptation,  affliction, 
and  persecution. 

3.  For,  lo,  they  lie  in  wait  for  my  soul;  the  mighty  are  gathered  against 
me  :  not  for  my  transgression,  nor  for  my  sin,  O  Lord.  4.  They  run  and  pre- 
pare themselves  xcithout  my  fault ;  awake  lo  help  me,  and  behold. 

The  mighty  men  of  Saul  were  gathered  against  David,  who  had 
been  guilty  of  no  offence  against  the  king,  and  therefore  was,  so  far, 
innocent.  The  Jews  and  Romans  were  gathered  against  Jesus 
Christ,  who  had  committed  no  sin  at  all,  and  was  perfectly  inno- 
cent. And  the  world  is  sometimes  in  arms  against  the  children  of 
God,  only  for  doing  what  it  is  their  duty  to  clo.  In  all  such  cases, 
God  is  to  be  applied  to,  as  the  helper  and  avenger  of  those  who  suf- 
fer unjustly. 

5.  Thou,  therefore,  O  Lord,  God  of  hosts,  the  God  of  Israel,  awake,  or,  thou 
shalt  awake,  to  visit  all  the  heathen :  be  not  merciful,  or,  thou  wilt  not  be  mer- 
ciful, to  any  wicked  transgressors. 

The  prophet,  in  this  verse,  seemeth  to  respect  that  great  day  of 
final  retribution,  which  is  to  succeed  the  day  of  grace,  the  accepted 
time  of  repentance  and  pardon.  For  then  it  is  that  Jehovah  shall 
awake,  to  judge  the  nations;  to  reward  every  man  according  to  his 
deeds;  and  to  banish  for  ever  from  his  presence  the  impenitent 
workers  of  iniquity.  The  malicious  adversaries  of  David,  and  those 
of  the  Son  of  David,  may  not  then  find  the  mercy  so  often  by  them 
rejected,  in  the  days  of  their  flesh. 

6.  They  return  at  evening ;  they  make  a  noise  like  a  dog,  and  go  round 
about  the  city. 

The  emissaries  of  Saul,  coming  after  David  in  the  '-'evening," 
besetting  his  house,  and  blocking  up  the  avenues,  are  compared  to 
a  set  of  hungry  blood-hounds  in  quest  of  their  prey.  But  the  pic- 
ture is  drawn  likewise  for  that  herd  of  evening  wolves  who  thirsted 


A    COMMENTARY    ON    THE    PSALMS.  209 

after  the  blood  of  the  Lamb  of  God,  on  whom  their  mouths  were 
opened,  crying,  "  Crucify  him  !  crucify  him  !" 

7.  Behold,  they  belch,  or,  spout,  out  with  their  mouth  ;  swords  are  in  their 
lips,  for  who,  say  they,  doth  hear  ? 

Out  of  the  abundance  of  malice  in  the  heart,  the  mouth  will  speak, 
like  the  cutting  of  a  sword  ;  and  the  wicked  take  counsel  against 
the  just,  as  if  there  were  no  one  above  who  heard  and  regarded. 

8.  But  thou,  O  Lord,  shall  laugh  at  them  ;  thou  shalt  have  all  the  heathen 
in  derision. 

These  very  expressions  are  used  in  the  fourth  verse  of  the  second 
Psalm,  to  denote  the  futility  of  all  the  counsels  entered  into,  by  Jew 
and  Gentile,  against  Messiah  and  his  church.  The  Psalm  before 
us  seems  evidently  to  relate  to  the  same  counsels,  against  the  same 
blessed  Person,  whatever  part  of  King  David's  history  might  be  the 
occasion  of  its  being  composed. 

9.  Because  of  his  strength  will  I  wait  upon  thee;  for  God  is  my  defence, 
or,  exaltation.  10.  The  God  of  my  mercy  shall  prevent  me  ;  God  shall  let 
me  see  my  desire,  Heb.  look,  upon  mine  enemies. 

To  the  strength  of  the  adversary  the  Psalmist  opposeth  that  of 
God,  which  he  foresaw  would  rescue  him  and  avenge  his  cause  In 
all  our  troubles  let  us  do  likewise  ;  and  then,  he  who  exalted  David, 
and  a  greater  than  David,  will  in  due  time  exalt  us,  and  we  shall 
look,  without  fear,  upon  our  spiritual  enemies. 

11.  Slay  them  not,  lest  my  people  forget  ;  scatter  them  by  thy  power,  and 
bring  them  down,  O  Lord,  our  shield.  Or,  Thou  wilt  not  slay  them,  thou  wilt 
scatter  them,  &c. 

The  prophet,  in  the  person  of  Messiah,  predicteth  the  singular  fate 
of  the  Jews  :  Avho,  for  their  sins,  were  not  extirpated,  lest  the  Gen- 
tile Christians  should  "forget"  their  punishment;  but  were  "  scat- 
tered" among  all  nations,  and  degraded  from  the  glorious  privileges 
of  that  high  rank  in  which  they  once  stood.*  Thus  doth  that  people 
remain,  at  this  day,  a  monument  of  God's  vengeance  against  apos- 
tacy  ;  a  beacon,  set  up,  and  kindled  by  the  hand  of  Heaven,  as  a  warn- 
ing to  all  Christian  Churches,  that  they  split  not  on  the  same  fatal  rock. 

12.  For  the  sin  of  their  mouth  and  the  words  of  their  lips,  let  them,  or,  they 
shall  even  be  taken  in  their  pride:  and  for  cursing  and  lying  which  they  speak. 

The  causes  of  the  Jews'  dispersion  are  here  assigned,  viz.  "  the  sin 
of  their  mouth"  in  the  "words  of  their  lips,"  or  their  "  hard 
speeches  "  spoken  against  the  Son  of  God  ;  their  slanders,  lying  ac- 
cusations, and  outrageous  blasphemies,  together  with  that  horrid  im- 
precation in  which  they  involved  their  descendants;  who  have 
groaned  under  the  weight  of  it  for  near  these  1700  years,  and  yet 
still  continue  to  justify  the  deeds  of  their  fathers,  retaining   that 


*  Prophetice,  Christiani  divinse  uitionis  oblivisci  non  possunt,  dum  Judrei,  excidio  suo 
euperstites,  et  ubique  vagi,  poenam  suam,  et  pariter  in  testimonium,  eloquia  divina  cir- 


cumferunt. — Bossuet. 

27 


210  A    COMMENTARY    ON   THE    PSALMS. 

"  pride  "  in  their  names,  and  long  since  forfeited  privileges,  which 
provoked  the  Romans  to  destroy  their  city  and  country. 

13.  Consume  them  in  thy  wrath,  consume  them,  or,  thou  shalt  consume  them, 
&c.  that  they  may  not,  or,  shall  not,  be  ;  and  let  them,  or,  they  shall,  know 
that  Ood  ruleth  in  Jacob  unto  the  ends  of  the  earth. 

This  prediction  was  accomplished  in  the  total  subversion  of  Jeru- 
salem by  Titus,  when  the  Jews,  having  no  longer  any  city,  temple, 
or  civil  polity,  ceased  to  "be,"  as  a  nation.  And  they  have  seen 
enough  to  have  convinced  them,  that  God  is  the  God  "  not  of  the 
Jews  only,  but  of  ihe  Gentiles  also."  The  gospel  hath  been 
preached,  idolatry  hath  been  overthrown,  the  nations  have  been  con- 
verted to  the  faith  of  Abraham,  and  that  of  David,  whose  Psalms 
are  used  throughout  the  world  ;  and  God,  who  "  ruled  in  Jacob,  and 
was  known  in  Jewry,"  now  is  known  and  ruleth  "unto  the  ends 
of  the  earth  ;"  for  they  "have  seen  the  salvation,"  and  submitted  to 
the  sceptre  of  King  Messiah. 

14.  And,  at  evening  let  them,  or,  they  shall  return;  and  let  them,  or,  they 
shall,  make  a  noise  like  a  dog.  and  go  round  about  the  city.  15.  Let  them, 
or,  th^y  shall,  wander  up  and  down  for  meat,  and  grudge,  or,  howl,  if  they  be 
not  satisfied. 

The  punishment  inflicted  on  the  wicked  often  carries  the  mark  of 
their  crime.  It  is  just  that  they  who  have  thirsted  after  the  blood  of 
the  righteous,  should  want  a  drop  of  water  to  cool  their  tongues  ;  and 
the  hunger  of  a  dog  is  deservedly  their  plague,  of  whom  a  resem- 
blance of  that  unclean  animal's  disposition  hath  been  the  sin.  Such 
is  the  present  condition  of  the  Jews,  excluded  from  the  church,  and 
suffering  all  the  calamities  of  a  spiritual  famine;  and  such  will  be 
the  condition  of  all  those  who  are  to  wail  and  lament  in  vain,  with- 
out the  holy  city  for  evermore. — Rev.  xxii.  15. 

16.  But  I  will  sing  of  thy  powers  ;  yea,  I  will  sing  aloud  of  thy  mercy  in 
the  mornins- :  for  thou  hast  been  my  defence  and  refuge  in  the  day  of  my 
trouble.  17.  Unto  thee,  O  my  strength,  will  I  sing :  for  God  is  my  defence, 
and  the  God  of  my  mercy. 

While  the  wicked  murmur  and  repine  at  the  dispensations  of 
Heaven,  the  righteous  are  employed  in  giving  thanks  and  praises 
for  the  same;  and  the  "morning"  which  is  to  consign  the  former 
to  the  habitations  of  despair,  where  no  sounds  are  heard  but  those 
of  hideous  waitings  and  horrid  blasphemies,  shall  transport  the  latter 
to  the  mansions  of  felicity,  resounding  with  incessant  hallelujahs. 


PSALM  LX. 

ARGUMENT. — This  Psalm  is  thought  to  have  been  composed  by  David,  when,  after 
his  coming  to  the  throne,  the  tribes  of  Israel  had  submitted  to  his  sceptre,  and  he  was 
enorarred  in  the  reduction  of  the  adjacent  countries.  See  the  history,  2  Sam.  chap, 
v.  and  viii.  1 — 3.  He  describes  what  Israel  had  lately  suffered  from  foreign  ene- 
mies, and  domestic  feuds ;  4,  5,  6.  he  declareth  himself  appointed  to  conduct  hi» 
people  to  victory  and  trumph,  according  to  a  divine  prediction  ;  6,  7.  he  rejoicetb. 


A    COMMENTARY    ON    THE    PSALMS.  211 

in  the  accession  of  the  other  tribes  to  that  of  Judah,  and,  8 — 12.  sees  Edom,  Moab, 
and  Philistia,  already  subdued  by  the  mighty  power  of  God.  All  this  is  now  to  be 
spiritually  applied  in  the  Christian  church,  to  the  establishment  and  enlargement  of 
Messiah's  kingdom,  prefigured  by  that  of  David. 

1.  O  God,  thou  hast  cast  us  off,  thou  hast  scattered  us,  thou  hast  been  dis- 
pleased ;  O  turn  thyself  to  us  again. 

When  the  church,  by  her  sins,  hath  rejected  God,  she  is  rejected 
by  him  ;  she  is  delivered  into  the  hands  of  her  enemies,  and  suffers 
persecution  :  when,  by  repentance  and  supplication,  she  returneth  to 
him,  he  is  ready  to  meet  and  receive  her.  The  history  of  Israel  is 
one  continued  exemplification  of  these  most  interesting  truths.  It 
should  be  the  care  and  endeavour  of  every  church,  and  every  indivi- 
dual, to  profit  thereby. 

2.  Thou  hast  made  the  earth,  or,  the  land,  to  tremble;  thou  hast  broken  it ; 
heal  the  breaches  thereof,  for  it  shaketh. 

The  persecutions  of  the  Israelitish  church  often  shook  the  "  land" 
of  promise  ;  the  persecutions  of  the  Christian  church  have  frequently 
moved  the  whole  earth.  Afflictions  of  this  kind  may  be  likened  to 
wounds  sometimes  made  in  a  diseased  body  by  skilful  surgeons,  to 
be  healed  again,  when,  by  a  discharge  of  the  corrupt  humours,  they 
have  answered  the  end  for  which  they  were  intended. 

3.  Thou  hast  showed  thy  people  hard  things  ;  thou  hast  made  us  to  drink 
the  wine  of  astonishment,  or,  intoxication. 

The  Israelites  had  not  only  suffered  "  hard  things"  from  their  pro- 
fessed enemies  the  Philistines,  by  the  overthrow  of  Saul  and  his 
army,  but  their  civil  dissensions  at  home  showed  that  they  had  drunk 
deep  of  the  bitter  cup  of  infatuation.  See  1  Sam.  xxxi.  and  2  Sam. 
ii.  and  iii.  From  these  two  sources  flow  the  calamities  of  churches 
and  of  kingdoms  in  all  ages,  whensoever  it  pleaseth  God  to  visit 
their  transgressions  upon  them  by  the  instrumentality  of  men. 

4.  Thou  hast  given  a  banner  to  them  that  fear  thee,  that  it  may  be  dis- 
played because  of  the  truth. 

For  the  temporal  salvation  of  Israel,  God  raised  up  David,  accord- 
ing to  his  promise ;  to  whose  standard,  as  a  centre  of  unity,  the 
-worshippers  of  the  true  God  might  resort.  For  the  spiritual  and 
eternal  salvation  of  the  church,  God  raised  up  his  Son  Jesus,  accord- 
ing to  his  promise,  and  "  displayed  the  banner  of  the  cross,"  under 
which  believers  are  enlisted,  and  led  on  to  triumph,  "  because  of  the 
truth."  Remarkable  to  this  purpose  are  the  words  of  Isaiah  ;  "  In 
that  day  there  shall  be  a  root  of  Jesse,  which  shall  stand  for  an  en- 
sign of  the  people  ;  to  it  shall  the  Gentiles  seek,  and  his  rest,"  after 
the  battle  is  over,  and  the  victory  gained,  "shall  be  glorious." 
Isa.  xi.  10. 

5.  That  thy  beloved  may  be  delivered,  save  with  thy  right  hand,  and 
hear  me. 

This  prayer,  which  king  David  preferred  for  Israel,  the  great  In- 
tercessor prefers  continually  for  his  church  ;  and  all  ought  to  prefer 
for  themselves  and  for  others. 


212  A   COMMENTARY    ON    THE    PSALMS. 

6.  God  hath  spoken  in  his  holiness  ;  or,  by  his  Holy  One)  I  will  rejoice,  or, 
exalt,  i.  e.  as  a  conqueror  ;  1  will  divide  Shechem,  and  mete  out  the  valley  of 
Succoth. 

As  a  ground  of  hope  and  confidence,  David  here  declares,  that 
God,  by  the  mouth  of  an  holy  prophet,  had  spoken  and  promised 
him  the  success  for  which  he  prayed  in  the  foregoing  verse.  And 
that  this  was  known  among  the  people,  appears  from  a  speech  of 
Abner  to  the  elders  of  Israel,  2  Sam.  iii.  18  :  "  The  Lord  hath  spoken 
of  David,  saying,  By  the  hand  of  my  servant  David  I  will  save  my 
people  Israel  out  of  the  hand  of  the  Philistines,  and  out  of  the  hand 
of  all  their  enemies."  Having,  therefore,  mentioned  this  prediction, 
much  of  which  was  already  accomplished,  he  exults  as  a  conqueror, 
resolving  to  divide  into  districts,  and  portion  out  under  proper  officers, 
the  country  about  Samaria,  now  become  his  own. 

7.  Gilead  is  mine,  and  Manasseh  is  mine  ;  Ephraim  also  is  the  strength  of 
my  head  ;  Judah  is  my  lawgiver. 

"  Gilead,  Manasseh,  Ephraim,"  and  the  other  tribes  of  Israel, 
upon  the  death  of  Ishbosheth,  the  son  of  Saul,  whom  Abner  had  set 
over  them,  joined  the  royal  tribe  of  Judah,  and  came  in,  with  one 
accord,  to  the  house  of  David.  See  2  Sam.  ii.  8,  and  v.  1.  "  Eph- 
raim," as  a  tribe  abounding  in  valiant  men,  is  styled  by  its  prince, 
"  the  strength"  of  his  "  head,"  or  the  support  of  his  life  and  kingdom ; 
and  "  Judah,"  as  the  seat  of  empire,  replenished  with  men  of  wis- 
dom and  understanding,  qualified  to  assist  the  throne  by  their  salu- 
tary counsels,  is  dignified  by  the  title  of  "  lawgiver."  Thus  are  the 
tribes  of  the  spiritual  "  Israel"  subject  to  Messiah,  and  serve  him  in 
various  capacities,  as  the  spirit  furnishes  different  men  with  different 
powers  :  some  being  endued  with  zeal  and  fortitude,  to  labour  and 
suffer ;  others  with  knowledge  and  discretion,  to  instruct  and  govern. 

8.  Moab  is  my  washpot  ;  over  Edom  will  I  cast  out,  or,  extend  my  shoe  ; 
Philistia,  triumph  thou  because  of  me  ;  Heb.  over  Philistia  give  a  shout  of 
triumph.  The  parallel  passage,  Ps.  cviii.  9.  has  it—  Over  Philistia  I  will 
give  a  shout  of  triumph. 

After  having  mentioned  the  submission  of  the  Israelitish  tribes  to 
his  sceptre,  Diavid  predicts  the  extension  of  his  kingdom  over  the 
neighbouring  nations,  those  inveterate  enemies  of  the  people  of  God  ; 
such  as  the  Moabites,  the  Edomites,  and,  above  all,  the  Philistines. 
The  absolute  reduction  of  these  nations  under  his  dominion,  is  ex- 
pressed metaphorically,  by  the  phrases  of  "  making  them  his  wash- 
pot,  and  extending  his  shoe,  i.  e.  setting  his  foot,"  upon  them.  The 
Son  of  David  also  must  "  reign,  till  he  hath  put  all  enemies  under 
his  feet."  1  Cor.  xv.  25.  And  the  Christian  in  these  words,  now 
declareth  his  hope  of  being  enabled  to  do  the  same ;  to  conquer 
through  his  Lord,  and  to  triumph  with  him. 

9.  Who  will  bring  me  into  the  strong  city  ?    Who  will  lead  me  into  Edom? 

Bozrah,  the  capital  of  Idumea,  or  "  Edom,"  was  a  fortified  town, 
situated  on  a  rock,  deemed  impregnable.  See  Obad.  ver.  3.  Con- 
sidering therefore   the  strength  of  the  adversary,  David,  by  this 


A    COMMENTARY    ON    THE    PSALMS-  213 

question  acknowledged  his  own  impotency,  and  the  need  he  had  of 
superior  aid,  in  order  to  achieve  this  important  conquest.  How  great 
need,  then,  have  we  of  an  Almighty  Saviour,  who  may  enable  us  to 
overcome  our  last  and  strongest  enemy,  death  !  And  it  is  very  re- 
markable, that  Christ's  victory  over  this  very  enemy  is  set  forth  by 
the  prophet  Isaiah,  under  the  striking  image  of  a  king  of  Israel,  re- 
turning in  triumph  from  the  reduction  of  Idumea.  "  Who  is  this 
that  cometh  from  Edom,  with  dyed  garments  from  Bozrah,"  &c. 
Isa.  lxiii.  1.  The  reader  will  be  no  less  entertained  than  instructed, 
by  a  discourse  of  Bishop  Andrews  on  this  subject,  being  the  seven- 
teenth of  his  Sermons  on  Easter-day. 

10.  Wilt  not  thou,  O  God,  which  hadst  cast  us  off?  and  thou,  O  God,  which 
didst  not  go  out  with  our  armies  ? 

The  question  in  the  last  verse,  "Who  will  bring  me  into  Edom?" 
•is  here  answered  by  another  question,  "Wilt  not  thou,  O  God?"  <fcc. 
that  is,  To  whom  can  we  have  recourse  for  assistance,  but  to  thee,  O 
God  ?  Deserted  by  thee,  we  fall ;  but  do  thou  go  forth  with  us,  and 
we  shall  again  rise  superior  to  every  enemy.  So  saith  the  Christian 
soldier:  "Lord,  to  whom  shall  we  go?  Thou  hast  the  words  of 
eternal  life;"  "Thou  hast  overcome  the  sharpness  of  death,  and 
opened  the  kingdom  of  heaven  to  all  believers." 

11.  Give  us  help  from  trouble  ;  for  vain  is  the  help  of  man.  12.  Through 
God  we  shall  do  valiantly  ;  for  he  it  is  that  shall  tread  down  our  enemies. 

David,  like  a  wise  and  pious  prince,  acknowledged!  the  weakness 
of  the  fleshly  arm,  and  strengthened  himself  in  the  Lord  his  God. 
Much  more  ought  we  to  confess  the  impotence  of  nature,  and  to  im- 
plore the  succours  of  grace  ;  that  so  we  may  happily  accomplish  our 
spiritual  warfare,  tread  Satan  under  our  feet,  and  triumph  finally 
over  the  last  enemy,  death  himself. 


PSALM  LXI. 

ARGUMENT. In  the  person  of  David,  for  a  while  driven  into  exile,  and  then  re- 
stored to  his  kingdom,  we  here  behold  the  church,  or  any  member  thereof,  1,  2,  3. 
preferring  a  petition  for  deliverance  from  the  troubles  and  temptations  of  this  mortal 
state  ;  4,&5.  expressing  faith  and  hope  in  God ;  6,  7.  praying  for  the  prosperity  and 
perpetuity  of  Messiah's  kingdom  ;  and,  8.  resolving  to  praise  God  evermore  for  the 
game. 

1.  Hear  my  cry,  O  God  ;  attend  unto  my  prayer.  2.  From  the  end  of  the 
earth  will  I  cry  unto  thee,  when  my  heart  is  overwhelmed;  lead  me  to  the  rocW 
that  is  higher  than  I. 

The  church,  extended  far  and  wide  among  the  nations,  crieth 
aloud  unto  God,  by  the  prayers  of  its  members,  even  "  from  the  end," 
or  utmost  parts,  "  of  the  earth."  The  world  is  to  Christians  a  sea  of 
troubles  and  temptations,  from  which  they  daily  beseech  God  to  de- 
liver them,  and  to  place  them  on  the  "rock"  of  their  salvation; 
which  rock  is  Christ.     Grounded  on  him,  by  faith  in  his  sufferings 


214  A    COMMENTARY    ON    THE    PSALMS. 

and  exaltation,  we  may  defy  all  the  storms  and  tempests  that  can 
be  raised  against  us  by  the  adversary,  while,  as  from  the  top  of  a 
lofty  mountain  on  the  shore,  we  behold  the  waves  dashing  them- 
selves in  pieces  beneath  us. 

3.  For  thou  hast  been  a  shelter  for  me,  and  a  strong  tower  from  the  enemy. 

Meditation  on  God  our  Saviour,  as  set  forth  in  the  Scriptures,  will 
ever  prove  to  the  believer,  "a  strong  tower"  or  fortress,  in  which  he 
will  be  safe  from  the  darts  of  the  enemy,  and  will  be  furnished  with 
impregnable  arguments,  wherewith  to  oppose  and  blunt  the  force  of 
every  temptation  which  Satan  can  launch  against  his  soul. 

4.  /  ivill  abide  in  thy  tabernacle  for  ever :  I  will  trust  in  the  covert  of  thy 
wings. 

They  who  sojourn  in  the  "tabernacle"  of  the  church  militant  on 
earth,  and  continue  faithful  members  of  the  same,  shall  take  up  their 
eternal  residence  in  that  permanent  "  temple,"  the  church  trium- 
phant in  heaven.  Below  they  are  protected  by  the  all-shadowing 
"wing"  of  God's  fatherly  providence  ;  above,  they  will  be  rewarded 
with  the  all-illuminating  vision  of  his  glorious  presence. 

5.  For  thou,  O  God,  hast  heard  my  vows ;  thou  hast  given  me  the  heritage 
of  those  that  fear  thy  name. 

The  "vows"  of  David,  made  during  his  banishment,  were  heard? 
and  he  was  restored  to  the  possession  of  his  kingdom,  in  that  land 
which  God  had  given  to  his  people,  for  an  "  heritage."  The  vows 
of  Messiah,  made  in  the  days  of  his  pilgrimage,  were  heard,  and  he 
hath  re-assumed  his  ancient  throne  in  the  heavenly  Jerusalem. 
The  prayers  of  the  faithful,  made  in  the  land  where  they  are  in 
exile,  are  heard,  and  their  spirits  shall  return  to  God,  who  will  "give 
them  the  heritage  of  those  that  fear  his  name." 

6.  Thou  wilt  prolong  the  king's  life  ;  and  his  years  as  many  generations. 
7.  He  shall  abide  before  God  for  ever :  O  prepare  mercy  and  truth,  which  may 
preserve  him.  Or,  6.  Thou  wilt  add  days  to  the  days  of  the  king :  his  years 
as  generation  and  generation.  7.  He  shall  dwell  before  God  for  ever  ;  mercy 
and  truth  shcdl  preserve  him. 

These  words  must  be  applied  to  Him  of  whom  it  was  said  by  the 
angel,  "  The  Lord  God  shall  give  unto  him  the  throne  of  his  father 
David ;  and  he  shall  reign  over  the  house  of  Jacob  for  ever,  and  of 
his  kingdom  there  shall  be  no  end."  Luke  i.  32.  The  ancient  church 
prayed  for  "his"  exaltation  and  glory,  under  those  of  his  represen- 
tative ;  nay,  the  Chaldee  paraphrast  expounds  this  passage  of  Mes- 
^ah  only  :  "  Thou  shalt  add  days  to  the  days  of  King  Messias  ;  his 
years  shall  be  as  the  generation  of  this  world,  and  of  the  wTorld  to 
come."     Nor  can  a  better  paraphrase  be  easily  devised. 

8.  So  will  I  sing  praise  unto  thy  name  for  ever,  that  1  may  daily  perform 
my  votes. 

For  the  preservation  and  prosperity,  the  exaltation,  the  power,  and 
the  everlasting  glory  of  Christ's  kingdom,  with  all  the  benefits  and 
blessings  thereof,  we  are  bound  to  sing  praise  unto  God's  holy  name 


A    COMMENTARY    ON    THE    PSALMS.  215 

for  ever,  and  daily  to  perform  the  vows  made  in  baptism,  that  we 
would  believe  in  him,  and  serve  him  all  the  days  of  our  life ;  until 
the  blessed  day  shall  dawn,  which  no  night  is  to  follow,  when  faith 
shall  end  in  vision,  and  duty  be  resolved  into  praise. 


NINTH  DAY.— MORNING  PRAYER. 

PSALM  LXII. 

ARGUMENT. — This  Psalm  containeth,  1,  2.  a  resolution  to  trust  in  God  alone  ;  3,  4. 
a  denunciation  of  judgment  against  the  persecutors  of  the  Just  One  ;  5 — 7.  a  re- 
peated act  of  faith,  and  resolution  to  trust  in  God,  with,  8.  an  exhortation  to  all  na- 
tions to  do  the  same  ;  and  that,  9,10.  because  there  is  no  confidence  to  be  placed 
in  man,  or  in  the  world  ;  but  only,  11.  in  the  divine  power,  and,  12.  mercy. 

1.  Truly  my  soul  waitcth,  or,  resteth  upon  God :  from  him,  cometh  my  sal- 
vation. 2.  He  only  is  my  rock,  and  my  salvation ;  he  is  my  defence,  Heb. 
high  place  ;  I  shall  not  be  greatly  moved. 

David,  in  the  midst  of  trouble,  and  perhaps  tempted  to  have  re- 
course to  sinful  expedients  for  his  preservation,  determines  still  to  re- 
pose all  his  confidence  on  the  promised  mercy  of  him  who  is  the 
"  salvation,"  the  "  rock,"  and  the  "  high  place,"  or  fortress  of  men. 
Christ  would  not  be  delivered  from  his  sufferings  by  any  other 
means  than  those  which  the  Father  had  ordained.  The  church,  in 
like  manner,  should  patiently  wait  for  the  salvation  of  God,  and  not 
attempt,  through  distrust  of  the  divine  mercy,  to  save  herself  by  un- 
warrantable methods  of  her  own  devising. 

3.  How  long  will  ye  imagine  mischief  against  a  man  ?  Ye  shall  be  slain 
all  nf  you :  as  a  bowing  wall  shall  ye  be,  and  as  a  tottering  fence. 

From  a  declaration  of  his  trust  in  God,  the  prophet  passeth  to  an 
expostulation  with  his  enemies,  for  continually  plotting  against  him  ; 
and  foretelleth  that  their  destruction  will  happen  suddenly  and  irre- 
mediably, like  the  downfall  of  a  wall  that  is  out  of  the  perpendicular, 
or  a  stone  fence,  the  parts  of  which  are  not  cemented  together.  See 
Isai.  xxx.  13.  How  striking  is  this  expostulation  and  this  prediction, 
if  considered  as  addressed  by  Messiah  to  his  implacable  enemies ! 

4.  They  only  consult  to  cast  him  down  from  his  excellency;  they  delight 
in  lies;  they  bless  with  their  mouth,  but  they  curse  inwardly. 

The  adversaries  of  David  "  consulted "  how  to  deprive  him  of 
those  honours  to  which  God  designed  to  exalt  him  ;  the  Scribes  and 
Pharisees  took  counsel  against  Jesus  with  the  same  intent ;  and  to 
rob  the  Christian  of  the  glory  and  immortality  prepared  for  him,  is 
the  end  of  every  temptation  which  the  enemy  throws  in  his  way, 
whether  it  be  of  the  terrifying,  or,  which  oftener  succeeds,  the  flatter- 
ing, alluring,  and  deceiving  kind. 

5  My  soul,  wait  thou  only  upon  God  :  for  my  expectation  is  from  him. 
6.  He  only  is  my  rock  and  my  salvation  :  he  is  my  defence,  or,  high  place  ;  1 


216  A   COMMENTARY    ON    THE    PSALMS. 

shall  not  be  moved.     7.  In  God  is  my  salvation,  and  my  glory ;  the  rock  of 
my  strength,  and  my  refuge,  is  in  God. 

The  consideration  suggested  in  the  preceding  verse,  namely,  that 
the  enemy  is  ever  intent  upon  our  ruin,  should  stir  us  up,  after  the 
prophet's  example,  to  renew  our  faith,  and  strengthen  ourselves  yet 
more,  and  more,  continually,  in  the  Lord  our  God,  who  alone  giveth 
victory,  salvation,  and  glory. 

8.  Trust  in  him  at  all  times  ;  ye  people,  pour  out  your  hearts  before  him  : 
God  is  a  refuge  for  vs. 

The  comforts  which  David  had  found,  he  exhorteth  others  to  seek, 
in  faith  and  prayer ;  in  such  a  faith  as  fixeth  itself  on  God,  when 
the  whole  world  is  against  it ;  and  such  prayer  as  poureth  forth  all 
the  desires  of  the  soul  into  the  bosom  of  the  Almighty.  How  often, 
in  repeating  the  Psalms,  do  we  declare  that  "  God  is  our  refuge  ;M 
yet  how  very  seldom  do  we  recur  to  him,  as  such,  in  the  hour  of 
temptation. 

9.  Surely  men  of  low  degree  are  vanity,  and  men  of  high  degree  are  a  lie  ; 
to  be  laid  in  the  balance,  they  are  altogether  lighter  than  vanity. 

A  reason  is  here  assigned,  why  we  should  at  all  times  "  trust  in 
God  ;"  namely,  because  there  is  nothing  else  in  which  we  can  trust, 
but  it  will  in  the  end  deceive  us.  Weighed  in  the  "  balance"  of 
heaven,  the  power  of  man  to  save,  is  "  less  than  nothing."  Let  us 
weigh  every  thing  in  that  exact  and  faithful  balance. 

10.  Trust  not  in  oppression,  and  become  not  vain  in  robbery ;  if  riches 
increase,  set  not  your  heart  upon  them. 

Of  all  things  here  below  wealth  is  that  on  which  poor  deluded 
man  is  chiefly  tempted,  even  to  the  end  of  life,  to  place  his  confidence  ; 
and  when  "  riches  increase,"  it  proves  a  hard  task  for  the  human 
heart  to  keep  its  affections  sufficiently  detached  from  them.  But/rfie 
who  by  injustice  acquireth  the  earthly  mammon,  justly  forfeiteth  the 
treasures  of  heaven  ;  and  he  who  is  made  vain  and  covetous  by 
money,  however  honestly  gotten,  renders  that  a  curse  to  one,  which 
was  designed  as  a  blessing  to  many,  and  drowns  himself  in  the 
spring  which  should  have  watered  all  around  him. 

11.  God  hath  spoken  once;  twice  have  I  heard  this,  or,  these  two  things 
have  I  heard  ;  that  power  belongeth  unto  God.  12.  Also  unto  thee,  O  Lord, 
belongeth  mercy  ;  for  thou  renderest  to  every  man  according  to  his  work. 

In  opposition  to  the  vain  boasts  of  worldly  men,  trusting  in  their 
riches,  <fec.  is  cited  the  declaration  of  God,  when,  from  mount  Sinai, 
he  proclaimed  himself  to  be  Jehovah,  the  fountain  of  all  "  power," 
in  heaven  above,  and  on  earth  beneath,  jealous  of  the  glory  of  this 
attribute,  ready  to  avenge  himself  on  the  wicked,  and  able  to  abase 
the  pride  of  man.  At  the  same  time  also,  he  proclaimed  himself 
"the  Lord  God,  merciful  and  gracious,  long  suffering,  and  abundant 
in  goodness  and  truth,  keeping  mercy  for  thousands,  forgiving  ini- 
quity, and  transgression,  and  sin:"  Exod.  xxxiv.  6.  To  all  man- 
kind, therefore,  the  prophet  here  recommendeth  meditation  on  these 


A    COMMENTARY    ON    THE    PSALMS.  217 

two  most  interesting  subjects,  the  "  power "  of  God  to  punish  sin, 
and  his  "  mercy"  to  "pardon  it.  Fear  of  the  former  will  beget  desire 
of  the  latter,  and  both  together  will  set  a  man  upon  doing  works 
worthy  of  their  parent  faith ;  works,  which  God,  of  his  infinite 
m  mercy,"  for  the  sake  of  Christ,  has  graciously  promised  to  accept, 
and  to  "reward." 


PSALM  LXIII. 

ARGUMENT. — David,  in  the  wilderness  of  Judah,  expresseth,  1,  2.  his  longing  desire 
after  the  presence  of  God,  and  the  divine  pleasures  of  the  sanctuary  ;  3 — 6.  he  bless- 
eth  and  praiseth  God  both  day  and  night,  in  the  midst  of  affliction,  and,  7,  8.  de- 
clareth  his  faith  to  be  immoveable  ;  9,  10.  he  predicteth  the  fate  of  the  wicked,  with, 
11.  the  exaltation,  triumph,  and  glory  of  Messiah,  to  be  exhibited  in  his  own.  The 
whole  Psalm  is  applicable  to  the  circumstance  of  Christ  in  the  flesh,  and  to  those  of 
his  people  in  the  world. 

1.  O  God,  thou  art  my  God  ;  early  will  I  seek  thee :  my  soul  thirsteth  for 
thee,  my  fiesh  longeth  for  thee,  in  a  dry  and  thirsty  land,  where  no  water  is  ; 
2.  To  see  thy  power  and  thy  glory,  so  as  /  have  seen  thee  in  the  sanctuary. 

After  the  example  of  the  persecuted  David  in  the  wilderness  of 
Judah,  and  that  of  the  afflicted  Jesus  upon  earth,  the  true  Christian 
dedicates  to  God  "  the  sweet  hour  of  prime  ;"  he  opens  the  eyes  of 
his  understanding,  together  with  those  of  his  body,  and  awakes  feach 
morning  to  righteousness.  He  arises,  with  an  inextinguishable  thirst 
after  those  comforts  which  the  world  cannot  give ;  and  has  imme- 
diate recourse,  by  prayer,  to  the  fountain  of  the  water  of  life  ;  ever 
longing  to  behold  the  divine  power  and  glory,  in  the  sanctuary  above, 
of  which  he  has  been  favoured  with  some  glimpse  in  the  services  of 
the  church  below. 

3.  Because  thy  loving  kindness  is  better  than  life,  my  lips  shall  praise 
thee. 

"Life"  is  the  greatest  of  earthly  blessings,  all  others  being  in- 
cluded in  it ;  "  all  that  a  man  hath,"  saith  Satan,  "  will  he  give  for 
his  life."  Job  ii.  4.  Not  so  the  Psalmist.  He  knew  a  pearl  of  far 
greater  price,  namely,  the  "  loving-kindness"  of  Jehovah,  on  which 
is  suspended  not  only  (he  life  which  now  is,  but  that  which  is  to 
come.  The  sense  of  this  loving  kindness  tuned  the  harp  of  the  son 
of  Jesse,  and  now  tunes  those  of  the  spirits  before  the  throne. 

4.  Thus  will  I  bless  thee  while  I  live;  I  mil  lift  up  my  hands  in  thy  name. 
"  While  we  live,"  however  wretched  our  condition  may  be,  we 

have  an  opportunity  of  obtaining  pardon,  grace,  and  glory  ;  for  which 
we  ought,  at  all  times,  "to  bless"  God,  "lifting  up  pure  hands"  in 
prayer,  employing  them  in  every  good  work,  and  all  in  the  "  name" 
of  Jesus.  • 

5.  My  sold  shall  be  satisfied  as  with  marrow  and  fatness  ;  and  my  mouth 
shall  praise  thee  with  joyful  lips :  6.  When  I  remember  thee  upon  my  bed% 
and  meditate  on  thee  in  the  night  watches. 

Solitude  and  stillness  render  the  "  night  watches"  a  fit  season  for 

28 


218  A    COMMENTARY    ON    THE    PSALMS. 

meditation  on  the  so  often  experienced  mercies  of  God  ;  which,  when 
thus  called  to  remembrance,  become  a  delicious  repast  to  the  spirit, 
filling  it  with  all  joy,  and  peace,  and  consolation  ;  giving  songs  in 
the  night,  and  making  darkness  itself  cheerful.  How  cheerful,  then, 
will  be  that  last  morning,  when  the  righteous,  awaking  up  after  the 
divine  likeness,  shall  be  "  satisfied"  with  all  the  fulness  of  God,  and 
u  praise  him  with  joyful  lips,"  in  those  eternal  courts  where  there  is 
no  night,  and  from  whence  sorrow  and  sighing  fly  far  away  ! 

7.  Because  thou  hast  been  my  help,  therefore  un  der  the  shadow  of  thy  wings 
will  I  rejoice.  8.  My  soul  followeth  hard  after  thee  :  thy  right  hand  uphold- 
eth  me. 

Recollection  of  past  mercies  inclines  the  soul  to  put  herself  under 
the  "  wing"  of  an  all-shadowing  Providence.  Should  her  Redeemer, 
for  a  time,  seem  to  be  deserting  her,  faith  constraineth  her  to  "  follow 
hard  after  him,"  as  a  child  doth  after  the  father  ;  and  not  to  let  go 
the  "  hand"  which  hath  so  often  "  upholden"  her  from  falling. 

9.  But  those  that  seek  my  sold  to  destroy  it,  shall  go  into  the  lower  parts  of 
the  earth.   10.  They  shall  fall  by  the  sword :  they  sliall  be  a  portion  for  foxes. 

The  enemies  of  Jehovah,  and  his  Anointed,  if  they  come  not  to 
a  violent  death,  an  early  grave,  or  to  have  their  carcasses  devoured 
by  the  beasts  of  the  field,  (as  hath  sometimes  been  the  case,)  yet  in 
an  after-state,  their  condition  will  certainly  be  deplorable.  Their 
habitation  must  be  in  the  "pit,"  their  punishment,  the  flaming 
u  sword"  of  almighty  vengeance  ;  and  their  companions,  those  crafty 
and  malicious  ones,  who,  having  contributed  to  seduce,  will  help  to 
torment  them. 

11.  But  the  king  shall  rejoice  in  God;  everyone  that  swear  eth  by  him 
shall  glory  :  but  the  mouth  of  them  that  speak  lies  shall  be  stopped. 

If  David  found  cause  to  rejoice  in  God,  who  gave  him  the  victory 
over  all  his  enemies ;  if  the  subjects  of  David  might  well  glory  in 
their  king ;  if  the  slanderers  of  David  were  put  to  silence,  at  behold- 
ing him  exalted  to  the  throne  of  Israel ;  how  much  greater  is  the 
joy  of  Messiah  in  the  Godhead,  giving  the  manhood  victory  over 
his  enemies ;  sin,  death,  and  hell ;  how  much  rather  may  his  sub- 
jects and  worshippers  glory  in  their  triumphant  King ;  and  how 
much  more  shall  the  blasphemers  of  such  a  Saviour  be  everlastingly 
confounded,  when  they  sliall  behold  him  invested  with  all  the  power 
and  majesty  of  the  Father,  a*nd  seated  on  the  throne  of  judgment ! 
Surely,  then,  "the  mouth  of  them  that  speak  lies  shall  be  stopped." 


#  PSALM  LXIV. 

ARGUMENT. — David,  in  the  person  of  Messiah,  1,  2.  prayeth  to  be  delivered  from 
his  enemies,  from  their  counsels  and  insurrections  ;  3,  4.  he  describeth  their  calum- 
nies and  slanders,  their  scoffs  and  blasphemies,  and,  5,  6.  their  indefatigable  malice  ; 


A    COMMENTARY    ON    THE    PSALMS.  219 

predicting,  7 — 9.  their  astonishing  fall,  with,  10.  the  exaltation  of  the  church,  in  God 
her  Saviour. 

1.  Hear  my  voice,  O  God,  in  my  prayer  ;  preserve  my  life  from  fear  of  the 
enemy. 

The  prophet,  after  beseeching  God  to  hear  him,  prefers  his  petition, 
which  is,  to  be  "  preserved  from  fear  of  the  enemy."  A  petition  of 
this  kind  is  granted  either  by  a  removal  of  the  ground  of  fear,  when 
the  enemy's  power  to  hurt  is  taken  from  him,  or  his  will  changed  ; 
or  else,  by  an  extirpation  of  the  fear  itself,  through  the  increase  of 
faith,  charity,  and  fortitude.  For  the  former  let  us  pray  conditionally, 
"  if  it  may  be  done,  and  if  it  is  God's  will  that  it  should  be  done," 
as  Christ  prayed  against  the  bitter  cup  in  the  garden ;  for  the  latter 
we  may  pray  absolutely ;  since  a  victory,  gained  by  the  fear  of  God 
over  the  fear  of  man,  is  a  necessary  step,  and  a  happy  prelude,  to  a 
full  and  final  triumph  over  every  enemy  of  our  salvation. 

2.  Hide  me  from  the  sewet  counsel  of  the  wicked:  from  the  insurrection  of 
the  workers  of  iniquity. 

The  "  counsels  and  insurrections"  of  the  Israelites  against  David  ; 
of  the  same  people  afterwards,  against  the  son  of  David  ;  of  worldly 
and  w7icked  men  against  the  church  ;  and  of  the  powers  of  darkness 
against  us  all,  are  here,  respectively,  understood  to  be  deprecated. 

3.  TJ7to  whet  their  tongue  like  a  sword,  and  bend  their  bows  to  shoot  their 
arrows,  even  bitter  words  :  4.  That  they  may  shoot  in  secret  at  the  perfect ; 
suddenly  do  they  shoot  at  him,  and  fear  not. 

In  personal  scoffings  and  revilings,  the  tongue  performs  the  part 
of  a  "sword,"  which  is  a  weapon  that  can  be  used  only  in  open  ren- 
conters :  but  "  bitter  words,"  spoken  in  secret,  and  at  a  distance  from 
him  who  is  the  subject  of  them,  are  like  "  arrows,"  which  may  be 
shot  from  an  obscure  and  remote  corner,  and  therefore  cannot  be 
warded  off.  The  tongue  in  both  these  capacities  was  employed 
against  that  perfect  one,  the  holy  Jesus,  in  the  days  of  his  flesh. 
Would  to  God  it  had  never  been  since  employed  against  him  and  his 
disciples,  or  by  his  disciples  against  each  other  ! 

5.  They  encourage  themselves  in  an  evil  matter;  they  commune  of  laying 
snares  privily  ;  they  say,  Who  shall  see  them  ? 

Sin  doth  not  often  appear  abroad  without  a  veil ;  and  the  more 
atrocious  the  sin,  the  more  specious  must  be  the  pretence  which  is  to 
cover  it.  Envy  and  malice  crucified  the  Son  of  God ;  but,  during 
the  course  of  the  proceedings  against  him,  you  hear  only  of  zeal  for 
the  law,  and  loyalty  to  Cresar.  Such  are  the  "  snares,"  set  by  the 
crafty,  to  deceive  the  simple  and  unwary  ;  without  considering  that 
the  broad  eye  of  heaven,  all  the  time,  surveys  their  most  secret  de- 
vices, by  which  they  impose  upon  others,  and  frequently  upon  them- 
selves. 

6.  They  search  out  iniquities  ;  they  accomplish  a  diligent  search  :  both  the 
inward  thought  of  every  one  of  them,  and  the  heart  is  deep. 

Truth  and  righteousness  may  be  found,  and  practised,  with  half 


220  A    COMMENTARY    ON   THE    PSALMS. 

the  pains  that  are  often  employed  to  tl  search  out  iniquity,"  and  estab- 
lish error.  The  Jews  could  not  accomplish  the  death  of  Christ  with- 
out counsels,  stratagems,  and  subornations,  "  deep"  and  dark  as  hell 
itself ;  all  which  trouble  they  might  have  saved  themselves  at  once, 
by  believing  on  him.  The  case  is  the  same  with  virtue  and  vice ; 
and  honesty  is  the  readiest,  as  well  as  the  best  policy. 

7.  But  God  shall  shoot  at  them  with  an  arrow;  suddenly  shall  they  be 
wounded.  8.  So  they  shall  make  their  own  tongue  to  fall  upon  themselves ; 
all  that  see  them  shall  Jlee  away. 

While  the  enemies  of  the  "  Just  One"  were  shooting  in  secret  at 
him,  he  that  dwelleth  in  the  heavens  was  levelling  an  arrow  at  them, 
and  one  which  would  not  fail  to  take  place.  It  accordingly  did  so ; 
and  the  direful  imprecations  of  "  their  own  tongues  fell,"  in  unex- 
ampled vengeance,  on  the  heads  of  them  and  their  children,  who 
continued  to  justify  the  deeds  of  their  fathers.  All  would  "  flee 
away"  from  the  punishment  of  Jerusalem ;  let  all,  then,  depart  from 
the  sins  which  occasioned  it. 

9.  And  all  men  shall  fear,  and  shall  declare  the  work  of  God  ;  for  they 
shall  wisely  consider  of  his  doing. 

It  is  remarkable  that  the  desolation  of  the  once  holy  and  beloved 
city  filled  "  all  men  with  fear"  and  astonishment,  forcing  them  to  ac- 
knowledge and  "  declare"  it  to  be  "  the  work  of  God."  Even  Titus, 
the  Roman  emperor,  confessed  that  he  had  fought  and  conquered  by 
the  favour,  and  under  the  direction,  of  heaven.  O  that  men  would 
"  wisely  consider"  of  this,  and  other  wonderful  works  of  the 
Almighty ! 

10.  The  righteous  shall  be  glad  in  the  Lord,  and  shall  trust  in  him  ;  and 
all  the  upright  in  heart  shall  glory. 

As  sorrow,  sooner  or  later,  will  be  the  portion  of  Messiah's  ene- 
mies, so  joy  is  the  high  privilege  of  his  friends  and  disciples.  The 
"  righteous"  man  alone  can  be  truly  "  glad,"  because  he  alone  can  be 
glad  "  in  the  Lord"  Jesus,  the  object  of  all  his  confidence.  There 
was  light  in  Goshen,  when  darkness  covered  the  Egyptians ;  the 
Christian  church  drank  the  cup  of  salvation,  when  that  of  ven- 
geance was  mingled  for  Jerusalem ;  and  when  the  empire  of  Satan 
shall  fall,  heaven  will  resound  with  hallelujahs. 


TWELFTH  DAY.— EVENING   PRAYER. 

PSALM  LXV. 

ARGUMENT. — In  this  very  lovely  song  of  Sion,  the  prophet  treats,  1.  of  the  praise 
due  to  Jehovah,  for,  2.  his  mercy  in  hearing  the  prayers  of  her  sevants,  and,  3.  in  re- 
deeming them  from  their  sins ;  4.  he  declareth  the  blessedness  of  the  elect  in  Christ 
their  head ;  5.  predicteth  the  wonderful  things  which  God  would  do  for  the  salva- 
tion of  men,  by  that  power  which  6,  7.  established  the  mountains,  and  confined  the 


A    COMMENTARY    ON    THE    PSALMS.  221 

sea  within  its  bounds ;  8.  fortelleth  the  conversion  of  the  nations ;  and,  9 — 13.  de- 
scribed the  blessed  effects  of  the  Spirit  poured  out  upon  the  church,  under  the  figure 
of  rain,  descending  upon  a  dry  ground. 

1.  Praise  waitethfor  thee,  0  God,  in  Sion  ;  and  unto  thee  shall  the  vow  be 
performed. 

The  oblations  of  "  praise  and  thanksgiving"  were  formerly  offered, 
and  all  "  vows"  were  paid,  in  the  temple  on  Mount  "  Sion."  At  Je- 
rusalem was  performed  the  promise  of  man's  redemption  by  the  sa- 
crifice of  the  Son  of  God  ;  since  which  event,  and  the  call  of  the 
Gentiles,  the  Christian  church  has  been  the  holy  city  and  temple. 
In  our  communion,  we  are  to  offer  up  our  devotions,  and  to  perform 
the  vow  made  in  baptism ;  until  we  come  to  the  heavenly  Sion,  to 
pay  our  vows,  with  the  church  triumphant,  in  everlasting  hymns  of 
praise. 

2.  O  thou  that  hearest  prayer,  unto  thee  shall  all  jiesh  come. 

The  prophet  here  foretels,  that  on  account  of  God's  mercy,  in  hear- 
ing the  prayers  of  his  people,  u  all  flesh,"  that  is,  all  mankind,  out 
of  every  nation,  should  "  come"  at  his  gracious  call,  and  make  their 
supplications  before  him  in  his  church.  And  to  whom  should  "  all 
flesh  come,"  but  to  him  that  "  heareth  prayer  ?" 

3.  Iniquities  prevail  against  me  ;  as  for  our  transgressions  thou  shalt  purge 
them  away. 

The  chief  subject  of  the  prayers,  made  by  all  flesh  to  God,  is  the 
forgiveness  of  sin ;  in  order  to  which  it  must  be  confessed.  The 
verse,  therefore,  consisteth  of  two  parts.  First,  an  acknowledgment 
of  guilt :  "  Iniquities  prevail  against  me ;"  like  whereunto  is  St. 
Paul's  complaint,  "  O  wretched  man  that  I  am ;  who  shall  deliver 
me  from  this  body  of  death  !"  The  second  part  of  the  verse  inti- 
mates an  assurance  of  pardon,  through  the  blood  of  the  Lamb  :  "  As 
for  our  transgressions,  thou  shalt  purge  them  away  ;"  exactly  corres- 
ponding to  the  answer  which  the  apostle  returneth  to  himself:  "I 
thank  God,  through  Jesus  Christ  our  Lord."     Rom.  vii.  25. 

4.  Blessed  is  the  man  whom  thou  choosest,  and  causest  to  approach  unto 
thee,  that  he  may  dwell  in  thy  courts:  we  shall  be  satisfied  with  the  goodness 
of  thy  house,  even  of  thy  holy  temple. 

Blessed  are  they  who  are  chosen  out  of  the  world,  and  admitted  to 
the  privileges  of  the  church ;  still  more  blessed  are  they  who  are  cho- 
sen out  of  the  congregation  to  stand  continually  in  the  presence  of 
God,  and  to  minister  in  his  courts  ;  but  blessed,  above  all  blessing 
and  praise,  is  the  man  Christ  Jesus,  elect,  precious,  chosen  of  God  to 
be  an  high  priest  for  ever ;  to  make  intercession  for  his  people  in  the 
courts  of  heaven ;  that  where  he  is,  they  may  be  also.  Then  shall 
we  indeed  be  satisfied  with  the  "pleasures  of  thy  house,  O  Lord, 
even  of  thy  holy  temple." 

5.  By  terrible,  or,  wonderful,  things  in  righteousness  wilt  thou  answer  us,  O 
God.  of  our  salvation;  who  art  the  confidence  of  all  the  ends  of  the  earth,  and 
of  them  that  are  afar  off  upon  the  sea. 

The  ancient  church  foretelleth,  that  God  would  "answer"  her 


222  A    COMMENTARY    ON    THE    PSALMS. 

prayers  for  the  coming  of  Messiah,  "  by  wonderful  things  in  right- 
eousness ;"  which  was  brought  to  pass  by  the  death  and  resurrec- 
tion of  Christ,  the  overthrow  of  idolatry,  and  the  conversion  of  the 
nations. '  Then,  "  the  God  of  salvation"  became  "  the  confidence  of 
all  the  ends  of  the  earth,"  and  the  inhabitants  of  the  most  distant 
"island"  believed  in  Jesus.  By  '-wonderful  things  in  righteous- 
ness," will  the  prayers  of  the  church,  which  now  is,  be  answered  at 
the  second  manifestation  of  the  Son  of  God,  in  the  glory  of  his  Father. 

6.  Which  by  his  strength  setteth  fast  the.  mountains ;  being  girded  with 
power:  7.  Which  stilleth  the  noise  of  the  seas,  the  noise  of  their  waves,  and  the 
tumult  of  the  people. 

That  power  which  originally  fixed  the  foundations  of  the  "  moun- 
tains," and  which  from  time  to  time,  controls  the  "  waves  "  of  the 
sea,  is  engaged  in  the  support  and  preservation  of  the  church  ;  and 
will  never  suffer  the  "  waves"  of  this  troublesome  world,  to  overwhelm 
the  "  mountain  of  his  holiness." 

8.  They  also  that  dwell  in  the  uttermost  parts  are  afraid  at  thy  tokens  ;  thou 
makest  the  outgoings  of  the  morning  and  evening  to  rejoice. 

The  u  tokens"  or  signs  mentioned  in  this  verse,  are  the  exertions 
of  divine  power  and  mercy,  called  above,  "  wonderful  things  in  right- 
eousness ;"  which,  at  the  publication  of  the  gospel,  produced  a  sa- 
ving "  fear"  of  God  among  the  nations,  "dwelling  in  the  uttermost 
parts  of  the  earth."  "  The  isles,"  saith  Isaiah  on  the  same  occasion, 
"  saw  it,  and  feared  ;  the  ends  of  the  earth  were  afraid ;  they  drew 
near  afid  came."  Isa.  xli.  5.  And  then  it  was  that  "  the  outgoings 
of  the  morning  and  evening,"  all  the  inhabitants  of  the  earth,  as 
many  as  experienced  the  sweet  vicissitudes  of  day  and  night,  of 
morning  and  evening,  were  "  made  to  rejoice  "  in  God  their  Saviour ; 
whose  name  was  praised  from  the  rising  to  the  setting  sun. 

9.  Thou  visitest  the  earth,  and  waterest  it :  thou  greatly  enrichest  it  with 
the  river  of  God,  which  is  full  of  water :  thou  preparest  them  com,  when  thou 
hast  so  provided  for  it ;  or,  for  so  thou  hast  established,  or,  constituted  it. 

Under  the  beautiful  image  of  a  once  barren  and  dry  land,  ren- 
dered fruitful  by  kindly  showers  of  rain*  turning  dearth  into  plen- 
teousness,  are  represented  here  (as  in  Isa.  xxxv.  and  numberless 
other  places)  the  gracious  "visitation"  of  the  church  by  the  Spirit; 
the  "riches"  of  grace  and  mercy,  poured  upon  the  hearts  of  men, 
from  the  exhaustless  "  river  of  God ;"  and  the  bountiful  provision 
made  thereby,  for  the  relief  of  that  spiritual  famine  which  had  been 
sore  in  all  lands.     See  Isa.  lv.  10  ;  Rev.  xxii.  1 ;  Amos  viii.  11. 

10.  Tliou  waterest  the  ridges  thereof  abundantly :  thou  settlest  the  furrows 
thereof:  thou  makest  it  soft  with  showers:  thou  blessest  the  springing  thereof. 

After  the  ground  is  ploughed  up,  the  former  rain,  descending  upon 
the  "  ridges,"  and  into  the  "  furrows,"  dissolveth  the  parts  of  the 
earth,  and  so  fitteth  it  for  the  purpose  of  vegetation,  whenever  the 
seed  shall  be  cast  into  it :  then  cometh  the  latter  rain,  to  assist,  and 
to  "bless  the  springing"  and  increase  thereof,  unto  a  joyful  harvest. 


A    COMMENTARY    ON    THE    PSALMS.  223 

Thus  doth  the  good  Spirit  of  God  both  prepare  the  hearts  of  his  peo- 
ple for  the  reception  of  the  word,  and  also  enable  them  to  bear  fruit, 
bringing  forth  "some  an  hundred  fold,  some  sixty,  some  thirty." 
Matt.  xiii.  23. 

11.  Thou  crownest  the  year  with  thy  goodness  ;  and  thy  paths,  or,  clouds, 
or,  heavens,  drop  fatness. 

The  herbs,  fruits,  anj  flowers,  produced  by  the  earth,  are  here 
finely  represented  as  a  beautifully  variegated  "  crown,*'  set  upon  her 
head,  by  the  hands  of  her  great  Creator ;  at  whose  command,  the 
heavens,  by  collecting  and  distilling  the  drops  of  rain,  impregnate 
her,  and  make  her  the  parent  of  terrestrial  blessings.  It  is  the  same 
God  who  will  crown  with  everlasting  goodness  the  acceptable  year, 
the  year  of  his  redeemed  ;  when  the  Spirit  shall  have  accomplished 
his  work;  when  God  shall  be  glorified  in  his  saints;  and  heaven, 
as  well  as  earth,  shall  be  full  of  the  goodness  of  Jehovah. 

12.  They  drop  upon  the  pastures  of  the  irilderness  ;  and  the  little  hills  re- 
joice on  every  side ;  or,  are  girded  about  with  gladness. 

As  the  rain,  which  descendeth  from  heaven,  causeth  even  the  bar- 
ren wilderness  to  become  a  green  pasture,  and  investeth  the  naked 
hills  with  the  garments  of  joy  and  gladness;  so  the  Spirit,  when 
poured  out  from  on  high  upon  the  Gentile  world,  converted  that 
"wilderness "into  a  "fruitful  field;"  while  the  churches, there  rising 
on  all  sides,  like  little  fertile  "  hills,  rejoiced  "  with  joy  unspeakable, 
and  full  of  glory.     See  Isa.  xxxii.  15  ;  xxxv.  1,  2. 

13.  The  pastures  are  clothed  with  flocks;  the  valleys  are  also  covered  over 
with  corn  :   they  shout  for  joy,  they  also  sing. 

The  happy  effects  of  God's  visiting  the  earth  with  rain,  are  val- 
lies  covered  with  corn,  verdant  meads,  and  thriving  flocks.  All 
these  ideas  in  the  prophetical  Scripture?,  are  frequently  transferred 
to  the  times  of  refreshment  and  consolation,  of  peace  and  fruitful- 
ness  in  the  church  ;  which  breaks  forth  into  joy,  in  the  one  case,  as 
the  world  is  always  ready  to  do  in  the  other.  Manifold  and  marvel- 
lous, O  Lord,  are  thy  works,  whether  of  nature  or  of  grace;  surely, 
in  wisdom  and  loving-kindness  hast  thou  made  them  all ;  the  earth, 
in  every  sense,  is  full  of  thy  riches*! 


PSALM  LXVI. 

ARGUMENT.— In  this  Psalm  the  prophet,  1,  2.  exciteth  all  the  world  to  sing  the 
praises  of  God;  3,  4.  the  power  and  universality  of  his  kingdom  ;  5 — 12.  the  deli- 
verance of  the  church  from  various  afflictions  and  temptations  ;  for  which,  13 — 15. 
we  are  to  offer  the  sacrifices  which  had  been  vowed  ;  16 — 19.  to  declare  the  mer- 
cies and  loving  kindnesses  of  the  Lord  towards  us ;  and,  20.  to  bless  his  holy  name 
continually. 

1.  Make  a  joyful  noise  unto  God,  all  ye  lands,  or,  all  the  earth  :  2.  Sing 
forth  the  honour  of  his  name  :  make  his  praise  glorious. 

u  The  holy  church,  throughout  all  the  world,"  is  here  called  upon 


224  A   COMMENTARY   ON   THE    PSALMS. 

to  lift  up  her  voice,  like  the  jubilee  trumpet  of  old,  in  thanksgiving 
to  celebrate  that  name,  which  is  above  every  name ;  and  to  make 
the  praise  of  Jesus  glorious,  both  by  word  and  deed  ;  that  so  others, 
hearing  our  voices,  and  seeing  our  works,  may  be  led  to  glorify  him 
in  like  manner. 

3.  Say  unto  God,  How  terrible  art  thou  in  thy  works  !  through  the  great- 
ness of  thy  power  shall  thine  enemies  submit  themselves  unto  thee. 

The  subjects  proposed  are  the  various  and  awful  manifestations 
of  divine  "  power;"  of  that  power  which  made,  and  which  continues 
to  support,  the  world  ;  which  overthrows,  and  raises  up,  empires ; 
which  subverted  the  kingdom  of  Satan,  established  that  of  Christ,  and 
caused  its  enemies  either  to  relinquish  or  dissemble  their  hostility. 
Happy  the  man,  whose  heart  and  affections  unfeignedly  "  submit 
themselves"  to  the  sceptre  of  Messiah  ! 

4.  All  the  earth  shall  worship  thee,  and  shall  sing  unto  thee;  they  shall 
sing  to  thy  name. 

What  David  spake  in  the  future,  the  church  now  speaketh  in  the 
present  tense : — "  All  the  earth  doth  worship  thee,  the  Father  ever- 
lasting. Day  by  day  we  magnify  thee  ;  and  we  worship  thy  name 
ever,  world  without  end."  A  day  is  coming  when  this  shall  be  the 
case,  in  an  unlimited  sense  of  the  words  ;  when  Jews  and  Gentiles, 
quick  and  dead,  heaven  and  earth,  shall  compose  one  perfect  and 
truly  harmonious  choir. 

5.  Come,  and  see  the  works  of  God :  he  is  terrible  in  his  doing  toward  the 
children  of  men.  6.  He  turned  the  sea  into  dry  land :  they  went  through  the 
food  on  fool :  there  did  we  rejoice  in  him. 

The  prophet  after  inviting  men  to  contemplate  "the  works  of 
God,"  sets  before  them,  for  that  purpose,  two  great  miracles  wrought 
for  Israel ;  namely  the  division  of  the  Red  Sea,  and  that  of  the  river 
Jordan  ;  by  the  former  they  escaped  Egypt,  by  the  latter  they  en- 
tered Canaan.  Under  these  two  figurative  transactions,  the  Chris- 
tian church  beholds,  and,  in  the  words  which  describe  them,  she 
celebrates  two  corresponding  works  of  mercy  wrought  for  her ; 
namely,  the  deliverance  of  her  children  from  the  dominion  of  sin,  by 
the  waters  of  baptism  ;  and  their  admission  into  the  kingdom  of 
heaven,  through  the  grave  and  gate  of  death.  If  the  Israelites  re- 
joiced in  God  their  Saviour,  for  the  former  blessings,  much  more, 
surely,  ought  we  so  to  do  for  the  latter. 

7.  He  ndeth  by  his  power  for  ever  ;  his  eyes  behold  the  nations:  let  not  the 
rebellious,  or,  the  rebellious  shall  not,  exalt  themselves. 

The  uncontrollable  sovereignty  and  superintending  providence  of 
our  God  and  King,  are  topics  on  which  we  should  ever  delight  to 
dwell.  Establish,  O  Lord,  thy  kingdom  within  us,  and  suffer  not 
our  "  rebellious  "  passions  to  "  exalt  themselves  "  against  it. 

8.  O  bless  our  God,  ye  people,  and  make  the  voice  of  his  praise  to  be  heard: 
9.    Who  holdeth  our  soul  in  life,  and  suffereth  not  our  feet  to  be  moved. 

But  chiefly  are  we  bound  to  "  bless  "  and  praise  "  God,  for  that 


A   COMMENTARY    ON   THE    PSALMS.  225 

goodness  and  mercy,  by  which  our  feet  are  turned  back  from  the 
ways  of  death,  placed  in  the  path  of  "  life,"  and  enabled  to  walk 
therein,  without  falling-  into  perdition ;  until,  having  finished  our 
pilgrimage  in  the  world,  we  lie  down  in  peace,  and  our  flesh  resteth 
sweetly  in  hope. 

10.  For  thou,  O  God,  hast  proved  us :  thou  hast  tried  us,  as  silver  is  tried. 

Notwithstanding  the  mercy  of  God,  and  the  salvation  wrought  for 
us,  we  are  here  taught  to  expect  affliction  and  tribulation  ;  which 
indeed  are  oftentimes  necessary  ;  for,  having  in  our  composition  a 
mixture  of  the  earth  from  whence  we  came,  with  a  base  alloy  of  con- 
cupiscence, we  stand  as  much  in  need  of  adversity  as  metals,  in  like 
circumstances,  do  of  the  fire,  to  refine  and  purify  our  tempers.  Try 
us,  O  God ;  but  enable  us  to  stand  the  trial ! 

11.  Thou  broughtest  us  into  the  net;  thou  laidst  affliction  upon  our  loins. 
12.  Thou  hast  caused  men  to  ride  over  our  heads  ;  we  uent  through  fire  and 
water  ;  but  thou  broughtest  us  into  a  wealthy  place. 

Various  calamities  are  here  mentioned,  which  God  suffers  to  fall 
upon  his  people.  As  first,  their  being  "  brought  into  the  net,"  or  en- 
snared and  taken  captive  by  their  enemies,  whom  they  had  not 
power  to  resist  or  escape.  Secondly,  "  affliction  upon  the  loins,"  or 
hard  servitude  under  heavy  burdens.  Thirdly,  "  men  riding  over 
their  heads,"  or  the  manifold  oppressions  of  persecuting  tyrants, 
trampling  them  under  their  feet,  like  war-horses  in  the  day  of  battle. 
Fourthly,  passing  "through  fire  and  water,"  or  troubles  of  different 
and  contrary  kinds,  though  alike  deadly  and  destructive.  But  he 
who  brought  Israel  from  among  the  brick-kilns  of  Egypt,  and 
through  the  waters  of  the  Red  Sea  and  the  river  Jordan,  into  the 
promised  rest,  will  bring  us  safely  through  every  fiery  trial,  and 
through  the  waves  of  a  troublesome  world,  to  the  land  of  everlasting 
peace  and  comfort. 

13.  /  will  go  into  thine  house  with  burnt-offerings  ;  I  will  pay  thee  my  vows, 
14.  Which  my  lips  have  uttered,  and  my  mouth  hath  spoken,  when  I  was  in 
trouble.  15.  /  will  offer  unto  thee  burnt  sacrifices  of  failings,  with  the  in- 
cense of  rams  ;  I  will  offer  bullocks  with  goats. 

Under  the  gospel,  the  obligation  of  "  going  to  the  house  of  God," 
and  there  "paying  vows,"  still  continues;  but  the  "offerings"  are 
changed.  The  legal  sacrifices  have  been  abolished  by  the  oblation 
of  the  body  of  Christ  once  for  all.  This  oblation  is  commemorated 
in  the  eucharist ;  at  the  celebration  of  winch,  we  now  offer  up  our 
prayers  and  praises,  ourselves,  our  souls,  and  bodies,  a  reasonable, 
holy,  and  lively  sacrifice,  acceptable  to  God,  in  the  name  and  through 
the  merits  of  the  Redeemer.  These  offerings,  if  vowed  in  the  sea- 
sons of  sickness  and  sorrow,  should  be  paid  in  the  days  of  health 
and  gladness. 

16.  Come  and  hear,  all  ye  that  fear  God,  and  I  will  declare  what  he  hath 
done  for  my  sold. 

Every  man  should  be  ready,  like  David,  to  celebrate  the  mercies 

29 


226  A    COMMENTARY    ON    THE    fcSALMS. 

of  God  vouchsafed  to  him.  It  is  a  debt  of  gratitude  to  his  Saviour,, 
who  is  glorified  ;  and  a  debt  of  charity  to  his  brethren,  who  are  edi- 
fied thereby ;  provided  only,  that  it  be  done  with  sobriety  and  hu- 
mility 

17.  /  cried  unto  him  with  my  mouth,  and  he  was  extolled  with  my  tongue. 

The  mean  by  which  we  obtain  salvation,  is  faith  ;  which,  as  it 
showeth  us  both  our  disease  and  our  physician,  inclineth  us  to  pray 
to  the  latter  for  a  cure  of  the  former.  Prayer  is  one  gift  of  God ; 
and  every  other  gift  is  obtained  by  it. 

18.  If  I  regard  iniquity  in  my  heart,  the  Lord  will  not  hear  me. 

The  prayer  which  is  "  heard,"  is  the  prayer  of  the  penitent,  heart- 
ily grieved  and  wearied  with  sin,  hating,  and  longing  to  be  delivered 
from  it.  For  God  heareth  not  hypocrites,  who,  while  they  outwardly 
disavow,  yet  inwardly  "  regard"  and  cherish  "  iniquity  ;"  from  which 
every  one  who  nameth  the  name  of  Christ  ought  to  depart. 

19.  But  verily  God  hath  heard  me;  he  hath  attended  to  the  voice  of  my 
prayer. 

David  was  heard,  when  God  delivered  him  from  his  enemies,  and 
set  him  on  the  throne  of  Israel :  Christ  was  heard,  when  God  raised 
him  from  the  dead,  and  exalted  him  to  the  right  hand  of  the  Ma- 
jesty in  the  heavens  :  and  every  man  is  heard,  when  God  raises  him 
from  sin  to  righteousness,  as  an  earnest  of  his  future  resurrection 
from  dust  to  glory.  Let  every  such  man  praise  the  Lord,  and  say, 
with  David,  in  the  last  verse  of  our  Psalm, 

20.  Blessed  be  God,  who  hath  not  turned  away  my  prayer,  nor  his  mercy 
from  me. 


PSALM  LXVII. 


ARGUMENT. — In  this  evangelical  Psalm,  the  Israelitish  church  is  introduced  as 
partly  praying  for,  and  partly  foretelling  the  advent  of  Christ,  and  the  conversion  of 
the  nations,  with  the  joy  and  gladness  that  should  be  consequent  thereupon.  The 
Christian  church  now  uses,  and  will  continue  to  use,  the  Psalm  with  propriety,  until 
the  fulness  of  the  Gentiles  shall  be  come  in,  the  conversion  of  the  Jews  effected, 
and  Christ  shall  appear  the  second  time,  finally  to  accomplish  the  salvation  of  his 
chosen. 

1.  God  be  merciful  unto  us,  and  bless  us  ;  and  cause  his  face  to  shine  upon 
us. 

The  Israelitish  church,  by  the  mouth  of  the  prophet,  expresseth 
her  ardent  desire  after  Messiah's  advent,  and  appearance  in  the  flesh  ; 
she  prayeth  that  God  would  be  "  merciful  unto  her,"  as  he  had  prom- 
ised ;  that,  by  so  doing,  he  would  "  bless"  her  with  the  blessings  of 
pardon  and  peace,  of  grace  and  glory ;  and,  in  one  word,  that  he  would 
"  cause  his  face  to  shine  upon  her"  by  the  rising  of  the  Sun  of  Right- 
eousness, making  her  to  behold  the  glory  of  God  in  the  face  of  Jesus 
Christ,  reviving  her  with  the  glad  tidings  of  the  gospel,  and  enlight- 
ening her  with  the  light  of  salvation. 


A    COMMENTARY    ON    THE    PSALMS-  227 

2.  That  thy  way  may  be  known  upon  earthy  thy  saving  health  among  all 
nations. 

Nor  was  she  studious,  as  her  degenerate  children  have  since  been, 
to  confine  the  favour  of  heaven  within  her  own  pale.  If  she  had  a 
good  wish  for  herself,  she  had  one  likewise  for  others  ;  and  therefore 
prayed,  that  the  "  way"  to  life  eternal  might  be  "  known,"  not  in 
Jewry  alone,  but  over  all  the  "  earth  "  and  that  the  virtues  of  that 
salutary  medicine,  which  was  able  to  restore  health  and  vigour  to 
the  diseased  and  languishing  spirits  of  men,  might  be  published 
11  among  all  nations." 

3.  Let  the  people  praise  thee,  O  God  ;  let  all  the  people  praise  thee. 

As  if  she  had  said,  Hitherto,  indeed,  blessed  Lord,  thou  hast 
thought  fit  to  make  me  the  guardian  and  keeper  of  that  great  de- 
posit, thy  true  religion,  from  which  the  nations  revolted,  and  fell ; 
but  the  time  is  coming,  when  by  the  gospel  of  thy  dear  Son, 
they  shall  again  be  called  to  the  knowledge  of  thee.  Thy  glory, 
impatient,  as  it  were,  of  any  longer  restraint,  and  demanding  a 
larger  sphere,  shall  diffuse  itself  like  the  light  of  heaven,  to  the  ends 
of  the  world.  Hasten,  then,  O  hasten,  the  dawning  of  that  happy 
day,  when  congregations  of  converted  Gentiles  shall  everywhere 
lift  up  their  voices,  and,  perhaps  in  the  words  of  this  very  Psalm, 
sing  to  thy  praise  and  glory  ! 

4.  O  let  the  nations  be  glad,  and  sing  for  joy  ;  for  thou  shalt  judge  the 
people  righteously,  and  govern  the  nations  upon  earth. 

And  a  very  sufficient  cause,  surely,  is  here  assigned,  why  the  "na- 
tions" should  "  be  glad,  and  sing  for  joy"  upon  the  erection  of  Mes- 
siah's kingdom  in  the  midst  of  them ;  namely,  because  he  would 
"judge  the  people  righteously  ;"  breaking  the  yoke  of  the  oppressor, 
and  the  iron  rod  of  the  prince  of  this  world  ;  becoming  himself  an 
advocate  in  the  cause  of  his  church  ;  introducing  her  into  the  glo- 
rious liberty  of  the  children  of  God,  whose  service  is  perfect  freedom  ; 
and,  with  a  sceptre,  around  which  justice  and  mercy  are  wreathed 
together,  "  governing  the  nations  upon  earth." 

5.  Let  the  people  praise  thee,  O  God  ;  let  all  the  people  praise  thee.  Chorus 
repeated,  as  above,  verse  3. 

6.  Then  shall  the  earth  yield  her  increase ;  and  God,  even  our  own  God1 
shall  bless  us. 

Then,  when  that  long-expected  time  shall  arrive,  "  the  earth  shall 
yield  her  increase  ;"  the  nations  of  the  world  shall  be  converted  to  the 
faith,  and  become  fruitful  in  every  good  word  and  work,  through 
the  benediction  of  heaven  upon  them.*  • 

7.  God  shall  bless  us  ;  and  all  the  ends  of  the  earth  shall  fear  him. 

The  evangelical  "  blessings,"  predicted  in  this  Psalm,  have  been 

*  Universae  gentes  ad  Deum  converteatur,  et  electi  abundabunt  bonus  operibus,  r»- 
lumque  omnium  copia- — Bossuet. 


228  A   COMMENTARY    ON    THE    PSALMS. 

long  since  poured  out  upon  "  the  ends  of  the  earth,"  by  the  bountiful 
hand  of  God  in  Christ.  Let  us  beseech  him  to  add  yet  this  to  all 
his  other  mercies,  that  in  return  for  such  unmerited  favours,  the  re- 
deemed may  have  grace  evermore  to  pay  him  the  tribute  of  fear  and 
obedience,  of  duty  and  love. 


THIRTEENTH  DAY.— MORNING  PRAYER. 

PSALM  LXVIII. 

ARGUMENT. — This  beautiful,  sublime,  and  comprehensive,  but  very  difficult  Psalm, 
is  one  of  those  which  the  church  has  appointed  to  be  used  on  Whitsunday.  It  seems 
evidently  to  have  been  composed  on  that  festive  and  joyful  occasion,  the  removal 
of  the  ark  to  Mount  Sion.  See  2  Sam.  vi. ;  1  Chron.  xv.*  Under  this  figure,  David, 
foreseeing  the  exaltation  of  Messiah,  speaks  of  him,  whom  he  describes,  1,  2.  as 
arising,  and  vanquishing  his  enemies  ;  3 — 6.  as  causing  the  faithful  to  rejoice,  and 
showing  mercy  to  the  afflicted ;  7 — 15.  as  bringing  his  church  out  of  bondage,  sup- 
porting her  in  the  world  by  the  Word  and  the  Spirit,  purging  away  her  corruptions, 
and  subduing  her  adversaries;  the  groundwork  being  laid  in  the  history  of  the 
Egyptian  deliverance,  the  manna  and  the  law  given  in  the  wilderness,  and  the  over- 
throw of  the  Canaanitish  nations.  16 — 20.  David  returns  to  the  scene  before  him, 
celebrates  the  ascension  of  Christ  with  power  and  great  glory,  to  the  heavenly  Sion, 
and  the  gifts  he  should  from  thence  pour  down  upon  men  ;  21 — 23.  foretels  the 
vengeance  he  would  take  on  his  opposers  ;  24 — 28.  sets  forth  the  order  of  the  church 
in  her  services,  29 — 31.  predicts  the  conversion  of  the  nations;  all  of  whom 
32 — 35.  he  exhorts  to  unite  in  chanting  forth  the  praises  of  their  God  and  Saviour. 

1.  Let  God  arise,  let  his  enemies  be  scattered  ;  let  them  also  that  hate  him, 
Jlee  before  him. 

These  words  were  used  by  Moses,  whenever  the  ark  set  forward 
before  the  armies  of  Israel,  in  their  progress  toward  Canaan.  Numb. 
x.  35.  David,  in  like  manner,  uses  them  in  this  triumphal  hymn, 
on  the  removal  of  the  ark  to  the  city  of  Zion.  1  Chron.  xiii.  and 
xv.  Dr.  Chandler  supposes  this  part  of  the  Psalm,  from  ver.  1,  to 
ver.  6,  inclusive,  to  have  been  sung  when  the  ark  was  taken  up  on 
the  shoulders  of  the  Levites.  The  church  now  celebrates,  in  the 
same  terms,  the  substance  of  the  foregoing  shadows  ;  she  sings  the 
praises  of  her  Redeemer,  rising  from  the  dead,  and  preceding  the  Is- 
rael of  God  to  the  true  land  of  promise ;  when  "  his  enemies,"  the 
powers  of  darkness,  sin,  and  death,  '-were  scattered,  and  they  that 

*  The  argument  seems  to  be,  a  prognostication  of  success  to  David  and  the  kingdom 
of  Israel,  and  victory  over  their  enemies,  in  consequence  of  the  manifestation  of  the 
especial  presence  of  God  on  Mount  Sion,  and  by  his  power  exerted  in  their  favour.  In 
the  nfystical  sense,  which  is  authorised  by  St.  Paul,  Eph.  iv.  8,  it  is,  according  10  Vi- 
Iringa,  "  Ascensio  Christi  in  coelos,  et  sessio  ad  dextram  Patris,  et  illius  effecta,  quae 
sunt  collectio  et  conservatio  ecclesi®,  ac  destructio  hostium  sibi  et  ecclesias  adverso- 
rum."  Bishop  Lowth,  in  Merrick's  Annotations.  Dr.  Chandler,  in  his  "  Critical  His- 
tory of  the  Life  of  David,"  has  given  an  admirable  exposition  of  the  literal,  or  historical, 
sense  of  this  Psalm,  and  a  very  ingenious  division  of  it  into  five  parts,  founded  on  the 
supposition  of  its  being  performed  at  the  removal  of  the  ark.  The  author  has  been 
greatly  assisted,  in  the  ensuing  comment,  by  the  Doctor's  exposition,  and  the  reader  will 
find  the  division  of  the  Psalm  inserted. 


A    COMMENTARY    ON    THE    PSALMS.  229 

hated  him  fled  before  him."  And  the  Christian,  in  the  hour  of  temp- 
tation, wiH  always  find  this  verse  a  most  powerful  and  profitable 
ejaculation. 

2.  As  smoke  is  driven  away,  so  drive  them  away  ;  as  wax  melteth  before 
the  fire,  so  let  the  wicked  perish  at  the  presence  of  God' 

The  sudden  and  utter  destruction  of  the  enemies  of  God,  and  of 
his  people,  is  resembled,  first,  to  the  dissipation  of  "  smoke,"  which, 
though  it  rises  from  the  earth  in  black  and  tremendous  clouds,  is  by 
the  wind  presently  brought  to  nothing ;  secondly,  to  the  melting  of 
"  wax,"  which,  though  to  appearance  of  a  firm  and  solid  consistence, 
yet,  when  held  to  the  fire  for  a  few  minutes,  dissolves,  and  makes  no 
more  resistance.  So  let  all  thine  enemies  perish,  O  Lord,  within  us. 
Let  our  vain  imaginations  be  dispersed  before  thy  Spirit,  and  our 
corruptions  melt  and  die  away  at  the  presence  of  thy  light  and  thy 
truth. 

3.  But  let  the  righteous  be  glad :  let  them  rejoice  before  God  ;  yea,  let  them 
exceedingly  rejoice. 

A  variety  of  expressions  is  used  in  the  Hebrew,  to  denote  the  fes- 
tive "joy"  and  "delight"  with  which  the  righteous  celebrate  the 
triumphs  of  their  God  over  his  and  their  enemies  under  each  dispen- 
sation respectively.  When  the  heart  is  full  of  these  sensations,  it 
has  no  desire  to  resort  to  the  world  for  pleasure. 

4.  Sing  unto  God,  sing  praises  unto  his  name ;  extol  him  that  rideth  upon 
the  heavens,  by  his  name  Jah,  and  rejoice  before  him. 

The  prophet  exhorts  the  people  of  God  to  magnify,  with  psalms, 
and  hymns,  and  spiritual  songs,  the  eternal  and  incommunicable 
"name"  of  him  "who  was,  and  is,  and  is  to  come:"  who  deriving 
being  from  none,  gives  it  to  all ;  and  who,  as  Redeemer  of  his  peo- 
ple, is  exalted  above  the  "  heavens,"  and  all  the  powers  therein  : 
above  the  gods  of  the  nations ;  acknowledged  and  glorified  by  saints 
and  angels  ;  feared  and  trembled  at  by  ungodly  men,  and  evil 
spirits.* 

5.  A  father  of  the  fatherless,  and  a  judge  of  the  widou-s,  is  God  in  his  holy 
liabitation. 

After  a  description  of  God's  "  majesty,"  the  Psalmist  proceeds  to 
make  mention  of  his  "mercy"  towards  the  afflicted  Israelites,  who 
had  suffered  so  much  in  Egypt  and  in  the  wilderness.  The  cause 
of  the  "fatherless  and  widow"  he  takes  into  his  own  hands.  But 
never  did  he  do  this  in  so  full  and  extensive  a  manner,  as  when,  by 


*  The  idea  of  "  riding  on  the  heavens,"  furnished  by  our  translation,  is  here  followed, 
because  emu  i3nj)  in  the  33d  verse,  seems  to  be  exactly  parallel.  But  Bishop 
Lowth,  Mr.  Merrick,  and  Dr.  Chandler,  render  rrttlM  S31&  T&,  "  Prepare  the  way 
for  him  who  rideth  through  the  deserts,"  i.e.  who  rode  upon  the  cherubim,  through  the 
wilderness  ;  alluding  to  the  passage  of  the  ark.  This  construction  seems  most  agree- 
able to  the  common  usage  of  the  words  employed  in  the  original.  Either  way  the  idea 
is  truly  great  and  sublime. 


230  A    COMMENTARY    ON    THE    PSALMS. 

becoming  man,  he  betrothed  the  church  to  himself  in  righteousness, 
and  became  a  father  to  her  fatherless  children. 

6.  God  setleth  the  solitary  in  families ;  he  bringeth  out  those  which  are 
bound  in  chains  ;  but  the  rebellious  dwell  in  a  dry  land. 

The  "  solitary,"  or  destitute,  in  this  verse,  are  the  same  persons 
with  the  "  fatherless  and  widow,"  in  the  foregoing ;  those,  as  Dr. 
Chandler  observes,  whose  fathers  and  families  had  been  destroyed  in 
Egypt,  or  fallen  in  the  wilderness  ;  who,  therefore,  were  left  alone, 
destitute  of  help.  These  God  afterwards  "  made  to  sit  down  in  fa- 
milies," blessed  them  with  a  numerous  progeny,  and  the  peaceable 
enjoyment  of  domestic  felicity.  Thus  halh  since  been  manifested 
the  same  tender  care  of  heaven,  in  calling  home  the  wretched  out- 
casts among  the  nations,  and  admitting  them  into  the  holy  and 
happy  family  of  the  children  of  God.  Another  instance  of  God's 
mercy,  mentioned  in  this  verse,  is,  that  he  "  bringeth  out  those  which 
are  bound  with  chains,"  delivering  his  people  from  a  spiritual,  as  he 
once  did  Israel  from  a  temporal  bondage.  "  But  the  rebellious,"  the 
ungodly  and  impenitent,  "  dwell  in  a  dry  land,"  in  a  spiritual  desert, 
where  no  waters  of  life,  of  comfort,  and  salvation  flow.  Such  is  the 
state  of  the  rebellious  Jews  at  this  day,  like  that,  of  their  murmuring 
predecessors  in  the  wilderness.  This  allusion,  says  Bishop  Lowth, 
to  the  deliverance  from  the  Egyptian  bondage,  and  the  destruction 
of  the  murmurers  in  the  desert,  brings  in,  with  great  ease,  the  full 
subjects  of  the  exodus,  in  the  next  verse. 

7.  O  God,  when  thou  wentest  forth  before  thy  people  ;  when  thou  didst 
march  through  the  wilderness :  8.  The  earth  shook,  the  heavens  also  dropped 
at  the  presence  of  God  ;  even  Sinai  itself  was  moved  at  the  presence  of  God, 
the  God  of  Israel. 

This  part  of  the  Psalm,  from  ver.  7,  to  ver.  14,  is  the  second,  in 
Dr.  Chandler's  division.  It  is  supposed  to  have  been  sung  when  the 
procession  began,  and  to  have  lasted  till  Mount  Sion  was  in  view. 
The  prophet  goes  back  to  commemorate  the  wonders  wrought  for 
Israel,  when  Jehovah,  by  his  presence  in  the  cloudy  pillar,  conducted 
them  through  the  wilderness :  when,  descending  to  deliver  the  law, 
he  bowed  the  heavens,  and  shook  the  earth,  and  caused  Sinai  to 
quake  from  its  foundations.  The  Christian  church,  singing  this 
Psalm  on  the  day  of  Pentecost,  commemorates,  under  these  terms 
and  figures,  her  redemption  from  the  spiritual  Egypt,  by  the  resur- 
rection of  Jesus,  with  mighty  signs  and  wonders,  and  the  succeed- 
ing delivery  of  the  new  law  from  Mount  Sion,  after  the  descent  of 
the  Holy  Spirit ;  by  which  the  old  Jewish  dispensation  was  shaken 
and  removed,  to  make  way  for  one  that  should  last  for  ever.  See 
Heb.  xii.  18—2S. 

9.  Thou,  O  God,  didst  send  a  plentiful,  Heb.  a  free,  liberal,  or,  gracious, 
rain,  whereby  thou  didst  confirm  thine  inheritance,  when  it  was  weary. 

As  the  heavens,  at  the  command  of  God,  rained  down  manna,  &c. 
to  strengthen  and  refresh  the  well-nigh  famished  people  in  the  wil- 
derness ;  so,  by  the  descent  of  the  Spirit  from  above,  bringing  with 


A    COMMENTARY    ON    THE    PSALMS.  231 

him  the  word  of  life,  the  church,  in  her  infant  and  languid  state, 
was  mightily  confirmed  and  invigorated. 

41.  Thy  congregation  hath  dwelt  therein :  thou,  O  God,  hast  prepared  of 
thy  goodness  for  the  poor. 

In  the  former  verse,  the  Psalmist  tells  us,  that  God  hath  confirmed, 
refreshed,  and  revived  his  inheritance,  by  the  plentiful,  and  as  it 
were  voluntary,  showers  of  bread  and  flesh,  that  he  rained  down 
upon  them.  In  these  words  Dr.  Chandler  apprehends  he  .speaks  of 
the  manner,  as  well  as  abundance  of  the  food  thus  given  them  ;  and 
renders  the  verse  thus  :  **m4  "  Thy  food,"  or,  "  As  to  thy  food,"  the 
food  which  thou  gavest  them,  ^  w  "  They  dwelt  in  the  midst  of 
it ;  thou  didst  prepare,  O  God,  by  thy  goodness,  for  the  poor."  Thus 
the  history  informs  us  that  the  manna  covered  by  the  dew  "lay 
round  about  the  host  ;"  and  that  the  quails  were  "  let  fall  by  the 
camp,  about  a  day's  journey  on  one  side,  and  a  day's  journey  on  the 
other,  round  about  the  camp."  Exod.  xvi.  13;  Numb.  xi.  31.  This 
was  literally  "  dwelling  in  the  midst  of  the  food  God  had  provided 
them."  By  the  ministration  of  the  word  and  sacraments  in  the 
Christian  church,  the  true  manna,  the  bread  which  cometh  down, 
with  the  dew  of  God's  blessing,  from  heaven,  is  continually  fur- 
nished, for  the  nourishment  of  those  who  "  hunger  and  thirst  after 
righteousness."  It  '-falls  round  about  the  camp,"  and,  "as  to  this 
thy  food,  O  God,"  we,  thy  favoured  people,  have  the  happiness  to 
"  dwell  in  the  midst  of  it :"  thus  "  thou  hast  prepared,  of  thy  good- 
ness, for  the  poor  in  spirit." 

11.  The  Lord  gave  the  word;  great  was  the  company  of  those  that  pub- 
lished it. 

He  who  supplied  his  people  with  food  in  the  wilderness,  enabled 
them  likewise  to  vanquish  the  numerous  enemies  that  opposed  them 
in  their  passage  through  it,  the  Amalekites,  the  Amorites,  the  Midian- 
ites,  the  Moabites,  &c.  With  respect  to  all  these  enemies,  "  the  Lord 
gave  the  word."  The  Israelites  engaged  them  by  his  order;  see 
Numb.  xxi.  34  ;  xxv.  17 ;  and,  under  his  conduct  and  blessing,  ob- 
tained the  victory  over  them.  When  the  enemies  of  man's  salva- 
tion were  vanquished  by  the  resurrection  of  Christ,  and  the  heathen 
nations  were  to  own  his  power,  again  "the  Lord  gave  the  word."  It 
was  published,  at  first,  by  apostles,  confessors,  and  martyrs,  and  hath 
been  since  published  continually,  by  all  the  churches,  who  celebrate 
in  their  services  the  victories  of  their  Redeemer ;  as  in  old  time,  pro- 
phets and  prophetesses,  Moses,  Aaron,  Miriam,  Deborah,  and  others, 
with  the  armies  of  Israel,  sang  triumphal  songs,  on  occasion  of  tem- 
poral, but  figurative  conquests. 

12.  Kings  with  their  armies  did  fee  apace  :  Heb.  fed  away,  fed  away : 
and  she  that  tarried  at  home  divided  the  spoil* 

When  God,  by  the  hand  of  Moses,  and  his  successor  Joshua,  led 


*  Bishop  Lowth  thinks,  with  Dr.  Hammond,  that  this  verse  was  the  song  sung 
.by  the  choir,  mentioned  in  the  verse  preceding.  Dr.  Chandler  adds  the  next  verse 
to  it. 


232  A    COMMENTARY    ON    THE    PSALMS. 

his  people  through  the  wilderness,  into  the  land  of  promise,  the  kings- 
of  Canaan,  with  their  mighty  hosts,  were  discomfited ;  and  the 
women  of  Israel,  who  "  tarried  at  home,  divided  the  spoil"  of  their 
vanquished  enemies.  After  the  conquest  of  the  Midianites,  as  Dr. 
Chandler  observes,  God  ordered  the  prey  to  be  divided  between  them 
who  went  out  on  that  expedition,  and  the  rest  of  the  congregation 
who  continued  in  their  tents.  Numb.  xxxi.  27.  Thus,  in  the  spi- 
ritual war.  apostles,  confessors,  and  martyrs  went  out  to  the  battle, 
fought  and  conquered ;  while  the  benefits  of  the  victory  extended  to 
thousands  and  millions,  who,  without  being  exposed  to  their  conflicts 
and  torments,  have  enjoyed  the  fruit  of  their  labours. 

13.  TViough  ye  have  lien  among  the  pots,  yet  shall  ye  be  as  the  wings  of  a 
dove  covered  with  silver,  and  her  feathers  with  yellow  gold. 

By  "  lying  among  the  pots,"  or  in  "  dust  and  ashes,"  is  evidently 
denoted  a  state  of  affliction  and  wretchedness,  like  that  of  Israel  in 
Egypt,  which  was  exchanged  for  one  of  the  utmost  dignity  and 
spendour,  in  Canaan  ;  one  as  different  from  the  former  as  a  caldron 
discoloured  by  smoke  and  soot,  is  from  the  bright  and  beautiful  plu- 
mage of  an  eastern  dove,  glistering  interchangeably,  as  with  silver 
and  gold.  Thus  the  church  of  Christ  emerged  from  a  state  of  per- 
secution and  tribulation,  into  one  of  splendour  and  magnificence. 
And  such  is  the  change  made  in  the  spiritual  condition  of  any  man, 
when  he  passes  from  the  bondage  of  corruption,  into  the  glorious 
liberty  of  the  sons  of  God  ;  he  is  invested  with  the  robe  of  righteous- 
ness, and  adorned  with  the  graces  of  the  Spirit  of  holiness. 

14.  When  the  Almighty  scattered  kings  in  it,  it  was  white  as  snow  in  Sal- 
mon. 

The  purport  of  this  difficult  verse  seems  to  be,  that  all  was  white 
as  snow,  i.  e.  all  was  brightness,  joy,  and  festivity  about  Mount  Sal- 
mon, -pE??s  ajron  when  the  Almighty,  fighting  for  his  people  Israel, 
vanquished  their  enemies,  ro,  in  or  about  that  part  of  the  country. 

15.  The  hill  of  God  is  as  the  hill  of  Bashan;  an  high  hill,  as  the  hill  of 
Bashan. 

When  the  ark  came  in  view  of  Mount  Sion,  the  place  of  its  fixed 
residence  for  the  future,  and  probably  when  they  began  to  ascend  it, 
Dr.  Chandler  apprehends,  this  and  the  two  following  verses  were 
sung.  And  if  these  words  be  read  with  an  interrogation,  he  con- 
ceives they  will  appear  suitable  to  the  occasion,  and  worthy  of  the 
genuine  spirit  of  poetry.  "  The  hill  of  God,"  that  hill  which  God 
hath  chosen  to  inhabit,  ll  is  it  the  hill  of  Bashan,  the  hill  with  its 
craggy  eminences,  the  hill  of  Bashan?"  Bashan  may  boast  of  its 
proud  eminence,  its  high  summits  ;  but  is  that  the  hill  where  God 
will  fix  his  residence  ?     The  prophet  speaks  of  Bashan  with  con- 

*  My  worthy  and  learned  friend,  Mr.  Parkhnrst,  in  his  Hebrew  Lexicon,  gives  the 
following  account  of  the  word  DTiCE  (derived  from  rEX\  to  put  or  set  anything  in 
order) — rows  of  stones  "  on  which  the  caldrons  or  pots  were  placed.  Lying  among 
these  denotes  the  most  abject  slavery :  for  this  was  the  place  of  rest  allotted  to  the 
vilest  slaves."  So  our  translators  render  it,  in  the  margin  of  Ezek.  xl.  43.  Dr.  Chand- 
ler adopts  the  same  interpretation  of  the  word. 


A    COMMENTARY    ON    THE    PSALMS.  233 

tempt  and  disdain,  in  comparison  of  Sion.     And  this  agrees  well 
with  what  immediately  follows : — 

16.  Why  leap  ye,  or,  why  look  ye  askance  with  envy,  ye  high  lulls ?  This 
is  the  hill  which  God  desireth  to  dwell  in;  yea,  the  Lord  will  abide  in  it  for 
ever. 

The  Psalmist,  in  commemorating  God's  former  mercies  and  lov- 
ing kindnesses,  having  been  led  to  mention  the  towering  hills  of 
Salmon  and  Bashan,  by  a  masterly  transition,  suddenly  resumes  his 
original  subject,  with  a  beautiful  apostrophe  to  those  mountains,  let- 
ting them  know,  that  however  proudly  they  might  lift  up  their 
heads  above  the  rest,  or,  in  the  language  of  poetry,  "  look  askance 
with  envy  "  on  Mount  Sion,  yet  this  was  the  mount  which  Jehovah 
had  determined  to  honour  with  his  special  presence ;  thither  he  was 
now  ascending,  with  the  ark  of  his  strength  ;  and  there,  between  the 
cherubims,  in  the  place  prepared  for  him,  he  would  "  dwell  for  ever  ;" 
till  the  whole  dispensation  would  be  at  an  end,  till  the  glory  of  the 
Lord  should  be  revealed  in  human  nature ;  till  God  should  be  mani- 
fest in  the  flesh,  and  the  true  tabernacle  and  temple  should  succeed 
the  typical.  After  that,  the  privileges  of  Sion  were  transferred  to 
the  Christian  church  ;  she  became,  and,  while  the  world  lasts,  will 
continue  to  be,  the  "  hill  in  which  God  delighteth  to  dwell :"  she 
will  therefore  be  justly  entitled  to  the  pre-eminence  over  all  that  may 
seem  to  be  great  and  glorious  in  the  world. 

17.  The  chariots  of  God  are  twenty  thousand,  even  thousands  of  angels, 
or,  thousands  repeated :  the  Lord  is  among  them  as  in  Sinai,  in  the  holy  place, 
or,  Sinai  is  in  the  sanctuary. 

The  Psalmist  in  the  preceding  verse,  had  declared  Sion  to  be  the 
habitation  of  Jehovah.  In  this  verse  is  described  the  majesty  and 
magnificence  of  his  appearance  there,  as  a  mighty  conqueror  of  the 
enemies  of  his  people,  riding  upon  the  cherubim,  as  in  a  triumphal 
chariot,  with  all  the  host  of  heaven,  as  it  were,  in  his  retinue.  Thus 
God  descended  on  Sinai,  with  the  fire,  the  cloud,  and  the  glory ; 
thus  he  manifested  himself  when  taking  possession  of  "  the  holy 
place "  prepared  for  him  in  Sion  ;  2  Chron.  v.  13 :  and  in  some 
such  manner  we  may  suppose  King  Messiah  to  have  entered  heaven 
at  his  ascension',  when  he  went  up  in  the  clouds,  with  power  and 
great  glory,  and  all  the  attendant  spirits  joined  his  train,  rejoicing  to 
minister  to  their  Lord,  and  increase  the  pomp  and  splendour  of  that 
glorious  day. 

18.  Thou  hast  ascended  on  high;  thou  hast  led  captivity  captive ;  thou 
hast  received,  gifts  for  men  ;  yea,  for  the  rebellious  also,  that  the  Lord  God 
might  dwell  among  them. 

When  the  ark  had  ascended  Mount  Sion,  and  was  deposited  in 
the  place  assigned  for  it,  the  singers  are  supposed,  by  Dr.  Chandler, 
to  have  proceeded  with  this  part  of  the  Psalm,  in  which  they  cele- 
brate the  ascension  of  their  God  and  King,  by  the  symbol  of  his  pre- 
sence, to  the  heights  of  Sion,  after  having  subdued  their  enemies, 
and  enriched  his  people  with  the  spoil  of  the  vanquished,  and  the 

30 


234  A    COMMENTARY    ON    THE    PSALMS. 

gifts  of  the  tributary  nations ;  of  which  much  was  probably  em- 
ployed in  the  service  of  the  tabernacle,  and  afterwards  in  building 
the  temple,  first  designed  by  David,  "  that  the  Lord  God  might 
dwell,"  and  have  a  fixed  permanent  habitation  among  his  people. 
But  this  whole  transaction,  like  many  others  of  old,  being  a  figura- 
tive one,  the  apostle,  Ephes.  iv.  8,  has  applied  the  words  before  us 
to  our  blessed  Saviour,  (the  true  ark,  on  which  the  glory  rested,) 
who  personally  ascended  up  to  the  highest  heavens,  "  led  captivity 
captive,"  by  triumphing  over  his  conquered  enemies,  and  having  re- 
ceived gifts  from  his  heavenly  Father,  as  the  fruits  of  his  victory, 
gave  them  unto  -men,  as  was  most  conducive  to  the  establishment 
of  his  church,  "that  the  Lord  God  might  dwell  among  them. 
Thou  hast  ascended  on  high  V  Thou,  O  Christ,  who  didst  de- 
scend from  the  right  hand  of  the  Majesty  in  the  heavens,  to  the 
lower  parts  of  the  earth,  art  again  ascended  from  the  lower  parts  of 
the  earth,  to  the  right  hand  of  the  Majesty  in  the  heavens :  "  thou 
hast  led  captivity  captive;"  thou  hast  conquered  the  conqueror, 
bound  the  strong  one,  redeemed  human  nature  from  the  grave,  and 
triumphantly  carried  it  with  thee  to  the  throne  of  God  ;  "  thou  hast 
received  gifts  for  men,  yea  for  the  rebellious  also ;"  and,  being  thus 
ascended  into  thy  glory,  thou  has  received  of  the  Father  the  promise 
of  the  Spirit,  with  all  his  gifts  and  graces,  to  bestow  upon  the  sons  of 
men  ;*  even  upon  such  as  heretofore  have  not  only  broken  thy  laws, 
but  appeared  in  arms  against  thee ;  yet  of  such  as  these,  converted 
by  the  power  of  thy  gospel,  wilt  thou  form  and  establish  a  church  ; 
"  that  the  Lord  God  may  dwell  among  them ;"  that  so,  of  thy 
faithful  people,  gathered  from  all  parts  of  the  world,  may  be  built  up 
a  living  temple,  "  an  habitation  of  God  through  the  Spirit." 

19.  Blessed  be  the  Lord,  who  daily  loadeth  us  with  benefits  ;  Heb.  carries, 
or,  supports  us :  even  the  God  of  our  salvation.  20.  He  that  is  our  God,  is 
the  God  of  salvation :  and  unto  God  the  Lord  belong  the  issues  from  death, 
Heb.  the  goings  forth  to  death,  or,  of  death. 

The  preceding  survey  of*  God's  dispensations  constraineth  the 
church  to  break  out  into  an  act  of  praise,  and  to  bless  the  preserver 
of  men,  the  author  of  eternal  "  salvation  ;"  in  whose  hands  are  the 
"  goings  forth  of  death  ;"  in  other  words,  who  has  "  the  keys  of  death 
and  the  grave ;"  Rev.  i.  18 ;  who  is  possessed  of  power  to  confine 
and  to  release,  to  kill  and  to  make  alive. 

21.  But  God  shall  wound  the  head  of  his  enemies ;  and  the  hairy  scalp,  or, 
crown,  of  such  an  one  as  goeth  on  still  in  his  trespasses.  $ 

The  meaning  is,  God  shall  strike  deep,  or  exhaust  the  blood  of 
the  head  of  his  enemies,  even  the  hairy  crown  of  him  that  goes  on 
in  his  guilty  practices ;  where  the  emphasis  consists  in  the  descrip- 

*  The  Psalmist  mentions  these  gifts  as  received  :  "  Thou  hast  received  gifts  for  men  ;" 
the  apostle,  in  his  citation,  showeth  us  the  end  for  which  they  were  received  ;  "  He 
gave  gifts  unto  men."  Or  rather,  as  the  best  critics  have  observed,  in  the  Hebrew 
idiom,  to  "  take  gifts  for  another,"  is  the  same  as  to  "  give  them  to  another."  Thus  we 
read,  1  Kings  iii  24.  "  Take  me  a  sword  ;"  i.e.  give,  or  bring  it  me.  Gen  xviii.  5.  "  I 
Will  take  a  bit  of  bread  ;"  i.  e.  for  you,  or  to  give  it  you  ; — "  and  comfort  ye  your  hearts." 


A    COMMENTARY    ON    THE    PSALMS.  235 

tion  of  God's  enemies,  who  were  such  as  persevered  in  their  criminal 
actions.  This  verse  begins  a  prediction  of  that  vengeance  which 
the  person,  who  was  "ascended  on  high,"  would  infallibly  execute 
upon  his  impenitent  enemies,  and  which  was  shadowed  forth  in  the 
destruction  of  the  enemies  of  Israel,  by  David,  after  that  the  ark  of 
God  was  placed  upon  the  hill  of  Sion.  See  2  Sam.  viii.  The  ex- 
pressions, "  the  head,"  and  "  the  hairy  crown,"  denote  the  principal 
part,  the  strength,  the  pride,  and  the  glory  of  the  adversary,  which 
was  to  be  crushed,  according  to  the  original  sentence :  "  He  shall 
bruise  thy  head."     Gen.  hi.  15. 

22.  The  Lord  said,  1  will  bring  again  from  Bashan ;  I  will  bring  my 
people  again  from  the  depths  of  the  sea:  23.  That  thy  foot  7iiay  be  dipped  in 
the  blood  of  thine  enemies :  and  the  tongue  of  thy  dogs  in  the  same. 

Abner,  in  his  conference  with  the  elders  of  Israel,  to  bring  them 
over  to  David's  interest,  tells  them,  "  The  Lord  hath  spoken  of  Da- 
vid, saying ;  By  the  hand  of  my  servant  David,  I  will  save  my 
people  Israel,  out  of  the  hand  of  the  Philistines,  and  out  of  the  hand 
of  all  their  enemies."  2  Sam.  iii.  18.  Thus  Jehovah  had  promised 
to  repeat  in  Israel,  by  David,  his  glorious  acts ;  to  work  as  signal 
victories  and  deliverances  for  his  people,  as  he  had  formerly  done  in 
the  field  of  Bashan,  and  at  the  Red  Sea ;  wrhen  they  saw  their  ene- 
mies dead  at  their  feet.  By  the  glorious  resurrection  and  triumphant 
ascension  of  King  Messiah,  by  the  conquests  of  the  gospel,  and  the 
unparalleled  overthrow  of  its  opposers,  were  these  figures  realized, 
and  these  shadows  changed  into  substances. 

24.  They  have  seen  thy  goings,  or,  marches,  in  procession,  O  God  ;  even  the 
goings,  or,  marches,  of  my  God,  my  King,  in,  or,  into  the  sanctuary. 

When  the  ark  was  safely  deposited,  the  sacrifices  were  offered,  the 
solemnity  well-nigh  concluded,  and  the  whole  assembly  about  to  re- 
turn back,  Dr.  Chandler  supposes  the  singers  to  have  struck  up,  and 
joined  in  the  remaining  part  of  this  noble  anthem.  These  words 
contain  a  sort  of  triumph,  because  this  great  work  of  translating  the 
ark  was  now  so  happily  accomplished.  The  people  of  Israel  had  a 
pledge  and  earnest  of  those  mighty  things  which  God  would  do  for 
them,  by  the  joyful  and  victorious  manner  in  which,  with  the  ark  of 
his  presence,  he  had  taken  possession  of  the  place  prepared  for  him 
on  Mount  Sion,  and  gone  "  into  the  sanctuary."  A  like  pledge  and 
earnest  of  her  future  enlargement  and  exaltation  was  the  ascension 
of  her  Lord  and  Head  to  the  Christian  church. 

25.  The  singers  went  before,  the  players  on  instruments  followed  after  ; 
amongst  them  were  the  damsels  playing  with  timbrels. 

The  joy  and  gladness  expressed  by  David  and  the  house  of  Israel, 
when  in  solemn  procession,  with  the  sound  of  vocal  and  instrumen- 
tal music,  they  "brought  up  the  ark  of  Jehovah,  and  set  it  in  its 
place,"  2  Sam.  vi.  5,  15,  17,  may  be  considered  as  a  prelude  to  that 
voice  of  universal  exultation  with  which  the  Christian  church,  in 
her  holy  services,  doth  now  celebrate  the  resurrection  and  ascension 
of  her  Redeemer. 


236  A    COMMENTARY   ON   THE    PSALMS. 

26.  Bless  ye  God  in  the  congregations,  even  the  Lord,  from  the  fountain  of 
Israel. 

"  Bless  ye  God  in  the  congregations ;"  in  this  form  of  words  the 
Israelites  are  supposed,  when  accompanying  the  ark,  to  have  reci- 
procally exhorted  and  encouraged  each  other  to  exert  their  utmost 
powers  in  the  sacred  employment  of  blessing  and  thanking  God ; 
"  even  the  Lord,  from  the  fountain  of  Israel :"  the  "  fountain  of  Is- 
rael "  is  the  same  with  the  "  stock,  or  family  of  Israel."  See  Isa. 
xlviii.  1.  The  sense  of  this  latter  clause  therefore  is,  "  Bless  the 
Lord,  ye  who  are  sprung  from  the  stock  of  Israel ;"  thus  is  the  duty 
of  blessing  and  thanksgiving  enforced  on  the  congregations  of  the 
faithful  in  all  ages. 

27.  Tfiere  is  little  Benjamin  with  their  ruler,  the  princes  of  Judah  and  their 
council,  the  princes  of  Zebulun,  and  the  pHnces  of  Naphtali. 

The  literal  rendering  of  this  verse  is — "  There  is  little  Benjamin 
their  ruler,  the  princes  of  Judah  their  council,  the  princes  of  Zebulun, 
and  the  princes  of  Naphtali.''  In  this  enumeration  of  the  tribes  of 
Israel  that  were  present  at  the  removal  of  the  ark,  four  only  are 
mentioned ;  Benjamin  and  Judah,  who  dwelt  nearest  to  the  city  of 
David  ;  Zebulun  and  Naphthali,  wTho  were  the  furthest  distant  from 
it ;  to  show,  as  Dr.  Chandler  observes,  the  unanimity  of  the  whole 
nation,  and  of  all  the  tribes  far  and  near,  in  attending  this  solemnity, 
to  testify  their  willing  acknowledgment  of  David  for  their  king,  and 
the  city  of  David  for  their  capital,  where  all  the  great  solemnities  of 
religion  should  be  performed,  and  their  annual  festivals  continually 
celebrated.  Benjamin,  though  the  youngest  tribe,  is  named  first,  and 
called  "  the  ruler  ;"  because  from  that  tribe  sprang  Saul,  the  first  king 
of  Israel.  The  attendance  of  this  tribe  showed  that  all  envy  and 
opposition  to  David  from  Saul's  party  was  at  an  end.  Upon  David's 
accession  to  the  crown,  Judah  became  the  royal  tribe,  and  supported 
the  throne  by  its  counsels.  Zebulun  and  Naphtali  were  tribes  of 
eminent  learning  and  knowledge.  See  Gen.  xlix.  21  ;  Judg.  v.  14. 
Thus,  after  the  publication  of  the  gospel,  the  nations  flocked  into  the 
church,  both  those  that  were  near,  and  those  that  were  afar  off; 
power,  wisdom,  and  learning  submitted  themselves  to  the  kingdom, 
and  conspired  to  set  forth  the  glory  of  Messiah. 

28.  Thy  God  hath  commanded  thy  strength  :  strengthen,  O  God,  that 
which  thou  hast  wrougfyt  for  us. 

The  former  part  of  this  verse  contains  a  comfortable  assurance 
given  to  the  church,  that  God  had  made  provision,  and  issued  out 
orders,  for  her  establishment  and  security.  In  the  latter  clause  is  a 
prayer  that  he  would  accomplish  all  his  counsels  concerning  her ; 
and,  as  he  had  begun  a  good  work,  so  that  he  would  vouchsafe  to 
perfect  it  unto  the  day  of  the  Lord. 

29.  Because  of  thy  temple  at  Jerusalem,  shall  kings  bring  presents  unto 
thee. 

David  foretels,  that  on  the  establishment  of  the  then  church  and 
worship  in  Jerusalem,  the  kings  of  the  Gentiles  should  come,  and 


A   COMMENTARY    ON    THE    PSALMS.  237 

make  their  oblations  at  the  temple*  of  God ;  which  happened  in  his 
days,  and  those  of  his  son  Solomon,  as  an  earnest  and  figure  of  that 
plenary  accession  of  the  kings  of  the  earth  to  the  church  of  Christ, 
which  was  to  take  place  in  the  latter  days,  under  the  gospel.  See  2 
Sam.  viii.  9 — 11 ;  1  Kings  v.  1  ;  x.  1,  24  ;  2  Chron.  ix.  23  ;  Isa. 
lx.  3,  6;  Matt.  ii.  11  ;  Rev.  xxi.  24. 

30.  Rebuke  the  company  of  spearmen,  the  multitude  of  bulls,  with  the 
calves  of  the  people,  till  every  one  submit  himself  with  pieces  of  silver  ;  scat- 
ter thou  the  people  that  delight  in  war. 

We  have  here  a  prophetical  prayer  against  the  enemies  of  the 
Israelitish  church.  The  whole  verse,  when  literally  translated,  runs 
thus  :  "  Rebuke  the  wild  beasts  of  the  seeds,  the  congregation  of  the 
mighty  among  (fee  calves  of  the  nations,  skipping,  or  exulting,  with 
pieces  of  silver ;  scatter  the  people  that  delight  in  war."  By  the 
"  wild  beast  of  the  reeds,"  is  to  be  understood  the  Egyptian  power, 
described  by  its  emblem,  the  crocodile,  or  river-horse,  creatures  living 
among  the  "  reeds"  of  the  Nile.  The  "  calves  of  the  nations''  intend 
the  objects  of  worship  among  the  Egyptians,  their  Apis  Osiris,  &c. 
around  which  the  "  congregation  of  the  mighty"  assembled.  And 
by  their  "skipping  with,"  or,  "exulting  in,  pieces  of  silver,"  may 
either  be  meant  their  dancing  at  their  idolatrous  festivals  with  the 
tinkling  instruments  called  "  sistra,"  which  might  be  made  of  "  sil- 
ver," or  else  it  may  imply  their  "  glorying  in  pieces  of  silver,"  or, 
"  in  their  riches."  The  last  member  of  the  verse  is  plain,  "  Scatter 
the  people  that  delight  in  war."  The  whole  is  evidently  a  prayer  of 
the  prophet  to  this  effect,  that  it  would  please  God  to  bring  down  and 
overthrow  the  strength,  the  pride,  and  the  idolatry  of  Egypt,  that 
ancient  adversary  and  oppressor  of  Israel.t — The  Christian  church, 
in  like  manner,  through  faith  in  the  power  of  her  Lord,  risen  from 
the  dead  and  ascended  into  heaven,  prayeth  for  the  confusion  of  her 
implacable  enemies,  who  delight  in  opposing  the  kingdom  of  Mes- 
siah. 

31.  Princes,  or,  ambassadors,  shall  come  out  of  Egypt :  Ethiopia  shall 
soon  stretch  out  her  hands  unto  God. 

The  hostile  powers  h^ing  overthrown,  and  the  church  of  Israel 


*The  tabernacle  is  called  5>5TT,  1  Sam.  iii.  3.  This  might,  otherwise,  seem  inconsis- 
tent with  the  supposed  occasion  of  the  Psalm,  and  the  times  of  David,  when  there  was 
yet  no  temple  there. — Bishop  Lowth. 

t  Increpa  regem  Egypti  populo  tuo  invidentem,  increpa  etiam  optimates  qui  inter 
populos  honore  et  viribus  eminent,  argenteis  clavis,  vel  aliis  insignibus  ornati.  Bossuet. 
See  Bishop  Lowth,  Praelect.  vi.  ad.  fin.  edit.  8vo.  The  sense  of  the  verse  cannot  be 
better  expressed,  than  it  is  by  Mr.  Merrick  in  his  version: 

The  beast  that  from  his  reedy  bed, 

On  Nile's  proud  banks,  uplifts   the  head, 

Rebuke,  Indignant ;  nor  the  throng 

Forget,  from  whose  misguided  tongue 

The  heifer  and  the  grazing  steer 

The  offered  vow,  unconscious,  hear  | 

While  to  the  silver's  tinkling  sound, 

Their  feet  in  solemn  dance  rebound. 


238  A    COMMENTARY    ON    THE    PSALMS. 

fully  established,  the  nations  around  her,  even  those  which  had  been 
most  given  to  idolatry,  sued  for  her  friendship,  and  came  to  Jerusa- 
lem, with  their  gifts  and  oblations  :  as,  in  like  manner,  after  the  de- 
feat of  Maxentius  and  Maximin,  the  Roman  empire,  with  all  its  tri- 
butary provinces,  was  added  to  the  church  of  Christ. 

32.  Sing  unto  God,  ye  kingdoms  of  the  earth :  O  sing  praises  unto  the  Lord* 

"  Rapt  into  future  times,"  the  prophet  exhorteth,  not  Judea  only, 
but  all  "  the  kingdoms  of  the  earth  to  unite  in  chanting  forth  the 
praises  of  their  God  and  Saviour."  In  the  fulness  of  time  this  ex- 
hortation was  heard  and  obeyed.  For  Eusebius  thus  describes  the 
state  of  the  church  in  the  days  of  Constantine  : — "  There  was  one 
and  the  same  power  of  the^Ioly  Spirit,  which  passed  through  all  the 
members ;  one  soul  in  all ;  the  same  alacrity  of  f^th  ;  one  common 
consent  in  chanting  forth  the  praises  of  God."  Euseb.  Eccles.  Hist, 
b.  x.  chap.  2.  And  it  deserves  notice,  that  the  primitive  Christians, 
when,  delivered  from  the  rage  of  persecuting  tyrants,  they  freely  ce- 
lebrated their  holy  festivals,  could  find  no  words  so  well  calculated  to 
express  the  joy  and  gladness  of  their  hearts,  as  the  songs  of  Moses 
and  David,  and  the  prophets,  which  seemed  to  have  been  divinely 
penned  on  purpose  for  their  use,  upon  that  glorious  occasion.  The 
reader  may  see  very  curious  and  beautiful  instances  of  this,  in  the 
opening  of  the  tenth  book  of  Eusebius's  History,  and  in  the  pane- 
gyric there  recorded  to  have  been  spoken  by  him,  in  a  full  ecclesias- 
tical assembly,  to  Paulinus,  bishop  of  Tyre,  upon  the  consecration 
of  that  church. 

33.  To  him  that  rideth  upon  the  heaven  of  heavens,  which  were  of  old  j  lo, 
he  doth  send  out  his  voice,  and  that  a  mighty  voice. 

The  praises  of  the  church  are  sung  to  him  who,  after  his  suffer- 
ings here  below,  reascended  to  take  possession  of  his  ancient  throne, 
high  above  all  heavens ;  who  from  thence  speaketh  to  the  world  by 
his  glorious  gospel,  mighty  and  powerful  as  thunder,  in  its  effects 
upon  the  hearts  of  men.  See  Ps.  xxix.  throughout.  The  power 
of  Christ's  voice,  when  he  was  on  earth,  appeared  by  the  effects 
which  followed,  when  he  said,  "  Young;>  man,  arise ;"  "  Lazarus, 
come  forth ;"  "  Peace,  be  still ;"  and  ir?  will  yet  further  appear, 
when  "  all  that  are  in  the  graves  shall  hear  the  voice  of  the  Son  of 
man,  and  come  forth." 

34.  Ascribe  ye  strength  unto  God ;  his  excellency  is  over  Israel,  and  his 
strength  is  in  the  clouds,  Heb.  the  skies. 

God  requires  his  people  to  ascribe  unto  him  the  kingdom,  and  tne 
power,  and  the  glory ;  to  acknowledge  him  as  the  author  of  life, 
health,  and  salvation,  of  all  they  are,  and  all  they  have,  in  nature 
and  in  grace ;  to  glorify  him  as  the  Creator  and  Governor  of  the 
world,  the  Redeemer,  and  Sanctifier  of  his  cn*urch. 

35.  O  God,  thou  art  terrible  out  of  thy  holy  places :  the  God  of  Israel  is 
he  that  giveth  strength  and  power  unto  his  people.    Blessed  be  God. 

The  Psalmist  here  exemplifying  the  precept  laid  down  in  the  fore- 


A    COMMENTARY    ON    THE    PSALMS-  239 

going  verse,  ascribes  to  God  the  glory  of  his  appearance  in  the  sanc- 
tuary as  the  God  and  king  of  Israel,  terrifying  and  dismaying  his 
enemies,  comforting  and  invigorating  his  people.  Such  is  the  pre- 
sence of  a  glorified  Saviour,  by  his  Spirit,  in  the  Christian  church. 
For  this,  and  all  other  his  mercies,  she  is  bound  continually  to  say, 
and,  by  her  holy  services  continually  doth  she  say,  blessed  be  God. 


THIRTEENTH  DAY.— EVENING  PRAYER. 

PSALM  LXIX. 

ARGUMENT. — The  application  of  many  passages  in  this  Psalm  to  our  Lord,  made 
by  himself  and  his  apostles,  as  well  as  the  appointment  of  the  whole,  bythe  church, 
to  be  used  on  Good  Friday,  direct  us  to  consider  it  as  uttered  by  the  Son  of  God,  in 
the  day  of  his  passion.  1 — 5.  He  describeth  his  sufferings  undergone  for  the  sins  of 
men  ;  6,  7.  prayeth  that  his  disciples  may  not  be  offended  at  the  pain  and  shame  of 
the  cross  ;*  8 — 12.  relateth  the  usage  he  met  with  at  the  hands  of  the  Jews  ;  13 — 
19.  maketh  his  prayer  to  the  Father  ;  20,  21.  complaineth  of  his  desolate  estate,  of 
the  reproach  cast  upon  him,  and  of  the  gall  and  vinegar  administered  to  him  ;  22 — 
28.  foretelleth  the  judgments  of  heaven,  about  to  fall  upon  the  Jewish  nation  ;  29.  re- 
turnelh  to  the  consideration  of  his  own  sorrows,  and  prayeth  for  deliverance  ;  30, 
31.  praiseth  the  Father  for  the  accomplishment  of  that  deliverance  ;  32,  33.  exhort- 
eth  all  men  to  come  and  partake  of  it,  and,  34.  the  whole  creation  to  join  in  a  chorus 
of  thanksgiving  for  it ;  35,  36.  predicteth  the  salvation,  edification  and  perpetuity  of 
the  church. 

1.  Save  me,  O  God,  for  the  xcaters  are  come  in  unto  my  soul.  2.  I  sink 
in  deep  mire,  where  there  is  no  standing:  I  am  come  into  deep  waters,  where 
the  floods  overflow  me. 

The  Gospels  inform  us  concerning  the  constancy  and  patience  of 
Christ  under  his  sufferings :  the  sufferings  themselves  (those  in  par- 
ticular of  his  soul)  are  largely  described  in  the  Psalms ;  many  of 
which,  and  this  among  the  rest,  seem  to  have  been  indited  before- 
hand by  the  Spirit,  for  his  use  in  the  day  of  trouble.  As  the  head 
of  the  church,  he  here  beseecheth  the  Father  to  "save,"  through 
him  his  mystical  body.  He  compares  the  sad  situation  into  which 
he  was  brought,  to  that  of  a  drowning  man.  The  divine  displea- 
sure, like  a  stormy  tempest,  was  let  loose  upon  him ;  the  sins  of  the 
world  as  deep  mire,  enclosed  and  detained  him  ;  whilst  all  the 
waters  of  affliction  went  over  his  head,  and  penetrated  to  his  vitals. 

3.  /  am  weary  of  my  crying,  my  throat  is  dried ;  mine  eyes  fail,  while  I 
wait  for  my  God. 

This  verse  describes  the  effects  of  those  supplications  which  the 
Son  of  God  offered  up,  "  with  strong  crying  and  tears,  in  the  days 

*  In  confesso  est  apud  Christianos,  in  Psalmo  lxix.  nobis  ob  oculos  poni  Christum, 
eumque  passum.  Nos  addimus,  enmque  crucifixum  ;  quia  evangelistae  Malthaeus,  Mar- 
cus, et  Johannes,  comma  vigesimum  secundum  certre  circumstantial  crucifixionis  Christi 
applicarunt — Notatum  igitur  volumus,  Christum  in  tota  sua  ad  Patrem  supplicatione, 
(est  enim  ejusdem  argumenli  cum  Ps.  xxii.,)  describere Mortis  et  calamitatis  sua  genus, 
ut  maxime  pudendum,  et  ignominiosum.  Item,  ad  ver.  8,  20,  21. — Christus  nullas  hie 
negligil  voces,  qure  probrum  aut  ignominian  status,  in  quo  tunc  erat,  designare  valent 
Vitringi,  Observ.  Sacr.  lib.  ii.  cap.  10. 


240  A    COMMENTARY    ON    THE    PSALMS. 

of  his  flesh  ;"  Heb.  v.  7 ;  of  that  thirst  which,  through  loss  of  blood 
on  the  cross,  "  dried  his  throat ;"  and  of  that  long  and  patient  en- 
durance, when  his  "  eyes  failed,"  and  were  closed  in  darkness, 
while  his  faith  "  waited  "  for  the  deliverance  promised  by  the  Fa- 
ther. The  hour  is  coming  when  our  eyes  must  fail,  and  be  closed; 
but  even  then,  "  let  us  wait  for  our  God  :"  in  this  respect,  "  let  us  die 
the  death  of  that  righteous  "  person  who  died  for  us  ;  "  and  let  our 
last  end  be  like  his." 

4.  Tliey  that  hate  me  without  a  cause,  are  more  than  the  hairs  of  my  head; 
they  that  would  destroy  me,  being  mine  enemies  wrongfully,  are  mighty:  then 
I  restored  that  which  I  took  not  avmy. 

The  Jews,  the  Romans,  and  the  spirits  of  darkness,  made  up  that 
multitude  of  enemies,  which,  like  an  herd  of  evening  wolves,  sur- 
rounded the  Lamb  of  God,  thirsting  after  his  blood,  nor  resting  till 
they  had  drawn  forth  the  very  last  drop  of  it  from  his  heart.  And 
thus  the  only  innocent  person  in  the  world  suffered  for  all  its  guilt, 
making  satisfaction  for  wrongs  which  he'  never  did,  and  "  restoring 
that  which  he  took  not  away."* 

5.  O  God,  thou  knowest  my  foolishness  ;  and  my  sins  are  not  hid  from  thee. 

These  words,  in  the  mouth  of  David,  or  any  other  sinful  son  of 
Adam,  are  plain  enough.  They  may,  nevertheless,  be  spoken,  as 
the  rest  of  the  Psalm  is,  in  the  person  of  Christ,  concerning  the  ini- 
quities committed  by  us,  but  "  laid  on  him ;"  which  he  therefore 
mentions  as  if  they  had  been  his  own :  the  head  complaining  of 
diseases  incident  only  to  the  members.t 

6.  Let  not  them  that  wait  on  thee,  O  Lord  God  of  hosts,  be  ashamed  for 
my  sake;  let  not  those  that  seek  thee  be  confounded  for  my  sake,  O  God  of 
Israel.  7.  Because  for  thy  sake  I  have  borne  reproach  ;  shame  hath  covered 
my  face. 

The  Son  of  God  prefers  a  petition  to  the  Father  that  his  disciples 
may  not  be  scandalized  on  account  of  his  passion,  or  be  tempted  to 
relinquish  their  trust  in  God,  at  beholding  his  only  and  beloved  Son 
forsaken  on  the  cross ;  since  it  was  not  for  any  demerit  of  his  own, 
but  for  the  sake  of  God's  glory,  as  well  as  man's  salvation,  that  "  he 
bore  reproach,  and  shame  covered  his  face."  It  ought  to  be  the 
prayer  of  every  Christian,  especially  if  he  be  a  minister  of  the  gos- 
pel, that  his  sufferings  in  the  world  may  not  give  just  offence  to  the 
brethren,  or  the  church ;  which  they  never  will  do,  if  he  suffers  in  a 
good  cause,  with  a  good  conscience. 

S.  /  am  become  a  stranger  unto  my  brethren,  and  an  alien  unto  my  mother's 

*  "  Quae  non  rapui" — Ex  persona.  Christi :  ita  mecum  agitur,  ac  si  rapta  ab  altero, 
ab  altero,  eoque  innoxio,  repetas  ;  neque  enim  impiorum  exemplo,  Deo  rapui  honorem 
debitum  ;  pro  eis  solvo  quicunque  rapuerunt ;  sicut  scriptum  est :  "  Propter  scelus  populi 
mei,  percussi  eum."     Isa.  liii.  8. — Bossuet. 

t  So  this  verse  is  interpreted  by  the  Fathers,  and  many  of  the  commentators  cited 
by  Poole,  in  his  Synopsis.  Tins  also  Bossuet: — "  Insipientiam  meam  et  delicta  mea" 
— Quae  in  me  suscepi.  "  Quia  posuit  in  eo  Dominus  iniquitate  somnium  nostrum." — 
Isa.  liii.  6 


A    COMMENTARY    ON    THE    PSALMS.  241 

•children.   9.  For  the  zeal  of  thine  house  hath  eaten  me  up  ;  and  the  reproaches 
of  them  that  reproached  thee  are  fallen  upon  me. 

The  Jews  were  Christ's  "  brethren,"  according  to  the  flesh.  To 
them  he  was  a  "  stranger  and  an  alien."  "  He  came  to  his  own, 
and  his  own  received  him  not."  "  We  know,"  said  they,  "  that  God 
spake  unto  Moses  ;  but  as  for  this  fellow,  we  know  not  from  whence 
he  is."  And  again,  "  Thou  art  a  Samaritan,  and  hast  a  devil." 
John  i.  11 ;  ix.  29 ;  viii.  48.  The  ground  of  all  this  enmity  was 
the  "zeal"  of  Christ  for  the  reformation  and  purification  of  the 
church,  which  he  manifested  in  his  reproofs  and  exhortations,  as 
also  by  the  emblematical  act  of  driving  the  buyers  and  sellers  out 
of  the  temple.  Upon  this  latter  occasion,  the  evangelist  tells  us, 
"  his  disciples  remembered  that  it  was  written,"  that  is,  it  was  pre- 
dicted of  Messiah  in  this  Psalm,  "  The  zeal  of  thine  house  hath 
eaten  me  up."  John  ii.  17.  Therefore,  as  he  adds  immediately, 
"  the  reproaches  of  them  that  reproached  thee  fell  on  me."  In  calum- 
niating and  blaspheming  the  works  of  the  Son  of  God,  the  Jews 
reproached  both  the  Father,  who  gave  him  those  works  to  do,  and 
the  Spirit,  by  which  he  did  them  :  all  which  reproaches  fell  on  the 
man  Christ,  as  the  visible  instrument  employed  in  the  doing  of  them. 
This  last  passage  is  thus  quoted  and  applied  by  St.  Paul : — "  Even 
Christ  pleased  not  himself:  but,  as  it  is  written,  The  reproaches  of 
them  that  reproached  thee  fell  on  me."  Rom.  xv.  3.  The  usage 
our  Lord  met  with  from  his  brethren,  because  of  his  zeal  for  the 
house  of  God,  should  comfort  those  who  meet  with  the  same  usage 
on  the  same  account. 

10.  When  I  wept  and  chastened  my  soul  with  fasting,  that  was  to  my  re- 
proach. 11.  I  made  sackcloth  also  my  garment  and  I  became  a  proverb  to 
them.  12.  They  that  sit  in  the  gate  speak  against  me:  and  /was  the  song 
of  the  drunkards. 

To  expiate  the  sins  of  his  creatures,  the  King  of  glory  became  a 
man  of  sorrows ;  he  put  on  mortal  flesh,  as  a  penitential  garment : 
he  fasted,  and  prayed,  and  mourned,  and  wept,  and  humbled  him- 
self to  the  dust,  as  if  he  had  been  the  offender,  and  we  the  righteous 
persons  that  needed  no  repentance.  And  what  return  was  made 
him?  "It  was  to  his  reproach,  and  he  became  a  proverb  to  them" 
for  whom  he  suffered.  "  They  that  sat  in  the  gate,"  or,  on  the 
"  judgment-seat,"  which  used  to  be  in  the  gates  of  cities,  even  the 
senators  and  judges  of  the  land,  the  chief  priests  and  elders,  "  spake 
against  him,"  with  cool  and  deliberate  malice ;  while  he  was  "  the 
song  of  the  drunken"  and  profligate,  who  more  grossly  insulted  and 
derided  him.  The  true  followers  of  (he  holy  Jesus  will  often  expe- 
rience the  like  treatment,  from  an  evil  and  adulterous  generation. 

13.  But  as  for  me,  my  prayer  is  unto  thee,  O  Lord,  in  an  acceptable  time: 
O  God,  in  the  multitude  of  thy  mercies  hear  me,  in  the  truth  of  thy  salvation. 

The  Son  of  God  himself,  in  the  midst  of  sorrows  and  sufferings, 
has  recourse  to  prayer,  pleading  for  his  church  the  "mercies"  of  the 
Father,  set  forth  in  the  promises,  and  his  "  truth,"  engaged  to  make 

31 


242  A   COMMENTARY    ON    THE    PSALMS. 

those  promises  good,  in  the  "  salvation"  of  his  chosen,  through  their 
head  and  representative.  The  "  acceptable  time"  in  which  Christ 
prayed,  was  the  time  when  he  offered  the  great  propitiatory  sacrifice. 
Through  the  merit  of  that  sacrifice  it  is  that  we  have  an  "  accepta- 
ble time,  and  a  day  of  salvation,"  allowed  us.  Behold,  now  is  that 
time,  behold  now  is  that  day  !  Let  us  not  delay  one  moment  to  use 
and  improve  it  aright. 

14.  Deliver  me  out  of  the  mire,  and  let  me  not  sink  ;  let  me  he  delivered 
from  them  that  hate  me,  and  out  of  the  deep  waters.  15.  Let  not  the  water- 
flood  overflow  me,  neither  let  the  deep  swallow  me  up,  and  let  not  the  pit  shut 
tier  mouth  upon  me. 

Messiah  petitions  for  deliverance  from  calamities,  under  the  same 
images  which  were  employed  at  the  beginning  of  the  Psalm,  to  de- 
scribe those  calamities.  The  purport  of  the  petition  is,  that  the  sins 
of  the  world,  and  the  sufferings  due  to  them,  may  not  finally  over- 
whelm him,  nor  the  grave  "shut  her  mouth  upon  him"  forever; 
but  that  the  morning  of  his  resurrection  may  at  length  succeed  the 
nio-ht  of  his  passion.  Such  is  also  the  hope  and  the  prayer  of  the 
church,  and  of  the  Christian  here  below. 

16.  Hear  me,  O  Lord,  for  thy  loving  kindness  is  good ;  turn  unto  me  ac- 
cording to  the  multitude  of  thy  tender  mercies.  17.  And  hide  not  thy  face 
from  thy  servant,  for  I  am  in  trouble ;  hear  me  speedily.  18.  Draw  nigh 
unto  my  sold,  and  redeem  it ;  deliver  me  because  of  mine  enemies.  19.  Thou 
hast  known  my  reproach,  my  shame,  and  my  dishonour :  mine  adversaries 
are  all  before  me. 

As  afflictions  increase,  the  prayers  are  redoubled.  Christ  pleads 
with  the  Father  for  redemption  from  death  on  account  of  his  divine 
"loving  kindness  and  mercy;"  of  his  own  great  "trouble;"  of  his 
"  enemies,"  that  they  might  be  either  converted  or  confounded  ;  of 
the  "  reproach,  shame,  and  dishonour,"  undergone  by  him,  that  they 
might  be  wiped  off,  and  done  away ;  of  the  wrong  he  suffered  from 
his  adversaries,  whose  iniquitous  proceedings  were  "  all  before  God," 
and  known  unto  him.  Deliverance  from  tribulation  and  persecu- 
tion is  prayed  for  by  the  church,  and  by  her  faithful  children,  upon 
the  same  grounds. 

20.  Reproach  hath  broken  my  heart,  and  I  am  full  of  heaviness:  and  I 
looked  for  some  to  take  pity,  but  there  was  none ;  and  for  comforters,  but  I 
found  none.  21.  They  gave  me  also  gall  for  my  meat,  and  in  my  thirst  they 
gave  me  vinegar  to  drink. 

The  argument  urged  by  Christ,  in  these  most  affecting  words  is, 
that  in  the  extremity  of  his  passion,  he  was  left  alone,  without  a 
comforter,  a  friend,  or  an  attendant ;  while  all  that  were  round  about 
him  studied  to  infuse  every  bitter  and  acrimonious  ingredient  into 
his  cup  of  sorrows.  This  was  literally  as  well  as  metaphorically 
true,  when  "  they  gave  him  to  drink  vinegar  mingled  with  gall." 
See  Matt,  xxvii.  34  ;  John  xix.  28.  Such  are  the  comforts  often  ad- 
ministered by  the  world  to  an  afflicted  and  deserted  soul. 


A    COMMENTARY    ON    THE    PSALMS.  243 

22.  Their  table*  shall  become  a  snare  before  them;  and  that  which  should 
have  been  for  their  welfare,  Heb.  their  peace  offerings,  shall  become  a  trap. 

At  this  verse  beginneth  a  prediction  of  those  dreadful  judgments 
which  Heaven  has  since  inflicted  upon  the  crucifiers  of  the  Lord  of 
glory.  By  their  "  table  becoming  a  snare,  and  their  peace-offerings 
a  trap,"  is  pointed  out  the  consequence  of  the  Jews'  adhering  to  the 
legal  services,  in  opposition  to  him  who  is  "the  end  of  the  law,  for 
righteousness."  After  his  sufferings  and  exaltation,  to  continue  un- 
der the  law,  became  not  only  unprofitable,  but  destructive,  inasmuch 
as  it  implied  a  trial  of  Messiah's  advent,  and  a  renunciation  of  every 
evangelical  benefit  and  blessing.  The  religion  of  God's  own  ap- 
pointment was  an  abomination  to  him,  when  reduced  to  the  form  of 
godliness,  deserted  by  its  power.  Christians,  who  pride  themselves 
in  the  one,  while  they  deny  and  deride  the  other,  would  do  well  to 
consider  this. 

23.  Thou  wilt  darken  their  eyes  that  they  shall  not  see  j  and  make  their 
loins  continually  to  shake. 

They  who  loved  darkness  rather  than  light,  by  the  righteous 
judgment  of  God  were  permitted  to  walk  on  in  darkness,  while  the 
blind  led  the  blind.  And  such  still  continues  to  be  the  state  of  the 
Jews,  notwithstanding  that  intolerable  weight  of  w^oe  which  made 
"their  loins  to  shake,"  and  bowed  down  their  backs  to  the  earth. 
"  The  veil  remaineth  yet  upon  their  hearts,"  in  the  reading  the  Old 
Testament ;  nor  can  they  see  therein  "  the  things  which  belong  unto 
their  peace."  These  last  two  verses  are  cited,  as  spoken  of  Israel, 
by  St.  Paul,  Rom.  xi.  9,  10.  Afflict  us,  blessed  Lord,  if  thou  seest 
it  good  for  us  to  be  afflicted ;  only  take  not  from  us,  in  our  affliction, 
the  "light"  of  thy  truth,  and  the  "strength"  of  thy  grace. 

24.  Thou  wilt  pour  out  thine  indignation  upon  them,  and  thy  wrathful  an- 
ger will  take  hold  of  them. 

Never  was  "  indignation  so  poured  out,"  never  did  "  wrath  so  take 
hold"  on  any  nation  as  on  that  which  once  was,  beyond  every  other, 
beloved  and  favoured.  "  The  wrath,"  says  St.  Paul,  1  Thess.  ii.  16, 
"  is  come  upon  them  to  the  utmost,"  m  r*A»r,  "  to  the  end,"  to  the  very 
last  dregs  of  the  cup  of  fury.  Let  every  church  which  boasteth  of 
favours  bestowed,  and  privileges  conferred  upon  her,  remember  the 
consequences  of  their  being  abused  by  Jerusalem  ;  and  let  every  in- 
dividual do  the  same. 


*  I  have  taken  the  liberty  to  give  a  future  rendering  to  the  verbs  in  this  and  the  following 
verses.  That  they  are  to  be  so  understood,  saith  Dr.  Hammond,  i.e.  in  the  future  sense,  by 
way  of  prediction,  and  not  as  an  imprecation,  see  S.  Aug.  de  Civ.  1.  xvii.  c.  19.  "  Haec 
non  optando  sunt  dicta,  sed  optandi  specie,  prophetando. — These  things  are  not  said  by  the 
way  of  wishing,  but  under  the  show  or  scene  of  wishing  by  prophecy."  And  indeed,  the 
Hebrew  VP  is  in  the  future,  and  is  most  fitly  rendered,  "  shall  be."  And  so  doth  the 
Jewish  Arab  interpreter  observe,  that  such  seeming  imprecations  as  here  and  elsewhere 
occur  in  this  book  of  Psalms  are  not  so  much  by  way  of  imprecation,  as  by  way  of 
prophecy  or  prediction  of  what  in  God's  best  judgments  would  certainly  befall  man — 
Ham.  in  loc. 


244  A    COMMENTARY    ON    THE    PSALMS. 

25.  Their  habitation  shall  be  desolate,  and  none  shall  dwell  in  their  tents. 

Our  Lord  seems  to  have  had  this  passage  in  his  view,  when  he 
said  to  the  Jews,  "  Behold,  your  house  is  left  unto  you  desolate." 
Matt,  xxiii.  38.  Jerusalem  was  by  the  Roman  armies  destroyed 
from  the  foundations.  It  hath  been  since,  indeed,  rebuilt,  and  in- 
habited by  Gentiles,  by  Christians,  and  by  Saracens,  but  no  more  by 
the  Jewish  people.  It  is  remarkable,  that  this  verse  is  applied,  Acts 
i.  20,  to  Judas,  considered  as  the  head  and  representative  of  that 
apostate  nation  which  rejected  and  delivered  up  its  Prince  and  Sa- 
viour to  be  crucified.  "  He  was  guide  to  them  that  took  Jesus." 
Acts  i.  16.  The  punishment  therefore,  as  well  as  the  sin  of  Israel, 
is  portrayed  in  his  person,  and  the  same  prophecy  is  applicable  to 
him  and  to  his  countrymen.* 

26.  For  they  persecute  him  whom  thou  hast  smitten,  and  they  talk  to  the 
grief  of  those  whom  thou  hast  wounded.^ 

The  cause  of  the  foregoing  calamities  inflicted  on  the  Jews,  is 
here  assigned,  namely,  that  instead  of  mourning  and  sympathizing 
with  Messiah,  in  the  day  when  Jehovah  laid  on  him  the  iniquities 
of  us  all,  and  afflicted  him  for  our  sakes,  they,  by  reproaches  and 
blasphemies,  aggravated  his  sufferings  to  the  uttermost :  and  after- 
wards continued  to  use  his  disciples  in  the  same  manner.  It  were 
to  be  wished,  that  the  sorrows  of  the  penitent,  when  wounded  with 
a  sense  of  sin,  never  subjected  him  to  the  scorn  and  contempt  of 
those  who  would  be  thought  Christians. 

27.  Thou  wilt  add  iniquity  to  their  iniquity  ;  and  they  shall  not  come  into 
thy  righteousness. 

As  they  added  affliction  to  the  afflictions  of  Christ,  so  God  permit- 
tedt  them  to  go  on,  blinded  and  deserted,  in  their  wickedness,  "  ad- 
ding sin  to  sin,"  filling  up  the  measure  of  their  fathers,  still  obsti- 
nately refusing  to  come  into  the  church,  and  partake  of  the  "  righte- 
ousness" which  is  by  faith.  From  all  thy  judgments,  good  Lord, 
deliver  us ;  but,  above  all,  from  that  which  punishes  one  sin  with 
another,  and  seals  up  the  reprobate  to  destruction. 

28.  They  shall  be  blotted  out  of  the  book  of  the  living,  and  not  be  written 
with  the  righteous. 

By  "  the  book  of  the  living,"  in  which  the  names  of  the  "  right- 
eous are  written,"  is  to  be  understood  the  register  of  the  true  ser- 
vants and  worshipers  of  God,  of  those  who  are  "justified,"  or  made 
"  righteous,"  through  faith.     In  this  register  the  names  of  Abraham, 

*  "  Fiat  habitatio  eorum  deserta" — De  Juda  proditore  exponiture,  Act.  i.  20.  Con- 
gTuit  etiam  Judaeis,  eversa  Hierosolyma,  quod  Christus  pra3dixerat :  "  Ecce  relinqueter 
vobis  domus  vestra  deserta."     Luc.  xiii.  35. — Bossuet. 

t  Datur  his  in  verbis  ratio  longe  maxima  et  gravissima,  propter  quam  Judsei  terra  sua 
essent  ejiciendi,  ac  nomine  et  prerogativis  populi  Dei  privandi,  qui  nimirum  "  eum  per- 
sequuntur,"  quem  a  "  Deo  percussum"  vident,  hoc  est,  quern  vident  ira  Divina  max- 
imopere  pressum,  et  ad  summa  adripovtav  redactum.  Vitringi,  Observat.  Sacr.  lib.  ii. 
cap.  9. 

t  Deserendo,  et  permittendo,  non  operando  ;  ut  Thcologi  n6runt. — Bossuet. 


A    COMMENTARY    ON    THE    PSALMS.  245 

Isaac,  and  Jacob,  the  ancient  fathers  of  the  Israelitish  race,  with 
their  true  children,  stand  recorded  ;  but  the  degenerate  and  apostate 
Jews  have  been  long  since  "  blotted  out ;"  they  are  no  longer  the 
peculium  of  heaven  ;  nor  have  they  any  part  or  portion  in  the  in- 
heritance of  the  sons  of  God.  Thus  Ezekiel :  "They  shall  not  be 
in  the  assembly  of  my  people,  nor  shall  they  be  written  in  the  writ- 
ing of  the  house  of  Israel."  xiii.  9.  And  our  Lord,  in  his  conver- 
sations with  the  Jews,  took  every  opportunity  to  tell  them  that  they, 
for  their  unbelief,  should  be  "  cast  out,"  and  that  the  Gentiles,  obey- 
ing the  call  of  the  gospel,  should  come  from  all  quarters  of  the 
world,  and  "  sit  down  with  Abraham,  and  Isaac,  and  Jacob,  in  the 
kingdom  of  God." 

29.  But  I  am  poor  and  sorrowful :  let  thy  saving  healthy  O  God,  or,  thy 
saltation  shall,  or,  can,  set  me  up  on  high. 

Messiah  returns  to  the  subject  of  his  own  sufferings,  which  were 
not  a  little  enhanced  by  the  consideration  that  so  many  of  his  peo- 
ple would  not  be  the  better  for  them.  "  I  am  poor  and  sorrowful ;" 
"  poor,"  for  he  was  divested  of  his  very  garments  ;  "  sorrowful,"  for 
he  was  covered  over  w7ith  stripes  and  wounds.  But  he  knew  the  hour 
was  coming,  when  the  salvation  of  God  would  raise  him  from  the 
dead,  and  ';  set  him  up  on  high."  Thus  should  a  disciple  of  Jesus 
depart  out  of  the  world,  joyfully  relinquishing  its  goods,  patiently 
bearing  its  evils,  and  confidently  expecting  a  resurrection  to  glory. 

30.  I  will  praise  the  name  of  God  with  a  song  and  magnify  him  with 
thanksgiving. 

Here,  as  in  the  twenty-second  and  many  other  Psalms,  the 
scene  changes  from  sorrow-  to  joy ;  from  a  state  of  suffering  to  one 
of  triumph  ;  from  the  passion  to  the  resurrection.  Jesus,  risen  from 
the  dead,  declares  his  resolution  of  praising  and  magnifying  the  Fa- 
ther for  the  salvation  of  the  world,  happily  accomplished  by  his 
labours  and  sufferings,  which  were  now  for  ever  at  an  end.  The 
church  does  the  same  incessantly,  on  earth  and  in  heaven. 

31.  This  also  shall  please  the  Lord,  better  than  an  ox  or  bullock  that  hath 
horns  and  hoofs. 

A  bullock  was  in  its  prime  for  sacrifice,  under  the  law,  when  it 
began  to  put  forth  its  "  horns  and  hoofs."  The  infinite  distance 
therefore,  in  point  of  value,  between  the  best  legal  sacrifices  and 
those  of  obedience,  love,  and  praise,  as  offered  by  Christ,  and, 
through  him,  by  his  church,  under  the  gospel,  is  pointed  out  in  this 
verse.     See  Psalm  xl.  6,  CvC.  1.  23. 

32.  The  humble  shall  see  this,  and  be  glad  :  and  your  heart  shall  live  that 
seek  God:  or,  be  seeking  God,  and  your  heart  shall  live. 

It  is  foretold,  that  the  "  humble,"  or  the  '-poor  in  spirit,"  i.  e.  the 
meek  and  lowly  followers  of  the  holy  Jesus,  should  find  everlasting 
joy  and  comfort  in  the  glad  tidings  of  salvation ;  all  mankind  are 


246  A    COMMENTARY    ON    THE    PSALMS. 

exhorted  to  ''seek  after  God,"  as  manifested  in  the  gospel  of  his 
Son  ;  and  the  reward  promised  is  "  life  spiritual  and  eternal."  * 

33.  For  the  Lord  heareth  the  poor,  and  despiseth  not  his  prisoners. 
An  argument  for  our  '-'seeking  after  God,"  is  the  experience  of 
patriarchs,  prophets,  and  saints,  who  in  all  ages  have  sought  and 
found  him,  by  repentance  and  faith  ;  and  that  the  Lord  "  despiseth 
not  his  prisoners,"  is  evident  from  what  he  did  and  suffered,  to  de- 
liver their  souls  from  the  bondage  of  sin,  their  bodies  from  the  prison 
of  the  grave,  and  both  from  the  dungeon  of  hell.     Therefore, 

34.  Let  the  heaven  and  earth  praise  him,  the  seas  and  every  thing  that 
moveth  therein. 

The  mercies  of  God  in  Christ  are  such,  that  they  cannot  worthily 
be  praised  by  any  thing  less  than  an  universal  chorus  of  the  whole 
old  and  new  creation  ;  and  what  should  such  a  chorus  celebrate, 
but  those  mercies  by  which  all  things  have  been  made,  preserved, 
and  redeemed  ? 

35.  For  God  irill  save  Sion,  and.  build  the  cities  of  Judah,  that  they,  i.  e. 
men,  may  dwell  there,  and  have  it  in  possession. 

The  salvation  and  edification  of  the  church,  followed  the  passion 
and  resurrection  of  Christ.  "  God  will  save  Sion,"  that  is,  the 
church,  which  at  first  consisted  of  the  apostles,  who  were  Jews,  and 
others  of  that  nation  by  them  converted  to  the  faith.  "And  build 
the  cities  of  Judah,"  or  cause  churches  to  arise  in  all  the  world,  which 
shall  from  thenceforth  take  the  names,  and  inherit  the  privileges, 
of  ':  Israel  and  Judah ;  that  men,"  even  such  as  God  shall  call  from 
among  the  nations,  "  may  dwell  there,"  as  citizens  of  the  new  Jeru- 
salem, "  and,"  instead  of  the  rejected  Jews,  "  have  it  in  their  pos- 
session." 

36.  The  seed  also  of  his  servants  shall  inherit  it,  and  they  that  love  his 
name  shall  dwell  therein. 

The  continuation  of  the  church  in  the  posterity  of  the  faithful  is 
here  predicted.  Accordingly,  the  descendants  of  the  proselyted 
Gentiles  have  been  in  possession  of  the  gospel  privileges  for  above 
1700  years.  And  thus  it  will  be,  while  they  abide  in  the  faith  and 
"  love  the  name  "  of  Jesus.  Should  the  Gentiles  apostatize  as  the 
Jews  did,  and  the  Jews  be  converted  as  the  Gentiles  were,  then  the 
gospel  would  go  from  the  Gentiles  to  the  Jews,  as  before  it  went  from 
the  Jews  to  the  Gentiles  ;  then  would  there  "  come  out  of  Sion  the 
Deliverer,  to  turn  away  ungodliness  from  Jacob."  Rom.  xi.  26. 


PSALM  LXX. 

The  words  of  this  Psalm  occur,  without  any  material  variations,  in  Ps.  xl.  verse  13,  to 
the  end.  The  reader  is  therefore  referred  thither  for  the  exposition  ;  as  before,  in  the 
case  of  the  fifty-third  and  fourteenth  Psalms. 

*  Hsec  et  sequentia  ad  redemtionem  per  Christum,  sub  figura  solutae  captivitatis,  vi- 
dentur  pertinere. — Bossuet 


A    COMMENTARY    ON    THE    PSALMS.  247 

FOURTEENTH  DAY.— MORNING  PRAYER. 

PSALM  LXXI. 

ARGUMENT. — The  Psalmist,  sorely  distressed  in  his  old  age  (see  ver.  9,  and  18)  by 
the  rebellion  of  Absalom,  which  was  his  great  affliction  at  that  period  of  life,  ver.  I. 
prayeth  for  divine  assistance  ;  pleading,  2.  God's  righteousness  ;  3.  and  promise  ;  4. 
the  iniquity  of  his  persecutors ;  5,  6.  the  mercies  vouchsafed  him  from  lii»  birth  ; 
7,  8.  his  being  deserted  and  given  up  by  man  ;  9.  his  old  age  ;  10,  11.  the  taunts  and 
insults  of  his  adversaries ;  12.  he  repeateth  his  request ;  13.  prophesieth  the  downfall 
of  his  enemies  ;  declareth,  14.  his  hope,  15.  his  gratitude,  lb',  his  faith  ;  17,  18. 
wisheth  to  be  preserved,  that  he  miglit  show  forth  the  power  and  glory  of  God, 
whose  righteousness  and  marvellous  acts,  19.  he  exlolleth,  and  thence,  20,  21.  pro- 
miseth  himself  a  final  redemption  from  all  his  troubles,  and  a  restoration  to  honour 
and  comfort  ;  when,  22 — 24.  he  shall  sing  and  speak  the  praises  of  the  Lord. 

1.  In  thee,  O  Lord,  do  I  put  my  trust ;  let  me  never  be  put  to  confusion. 

The  promises  of  salvation  are  made  to  those  who,  renouncing  all 
confidence  in  the  world  and  themselves,  "trust"  in  God  alone  for  it. 
For  this  reason  the  Psalmist  so  often  begins  his  prayer  with  a  de- 
claration of  his  "  faith,"  which  is  to  the  soul  in  affliction,  what  an 
anchor  is  to  a  ship  in  distress. 

2.  Deliver  me  in  thy  righteousness,  and  cause  me  to  escape :  incline  thine 
ear  unto  me,  and  Save  me. 

A  second  argument  here  used  is  the  "righteousness"  of  God,  who 
cannot  but  be  faithful  and  just  to  his  own  gracious  word.  By  that 
word,  he  had  engaged  to  establish  the  temporal  throne  of  David,  and 
the  eternal  throne  of  the  Son  of  David.  And,  by  the  same  word,  he 
has  engaged  to  bring  those  who  believe  in  him,  through  sufferings, 
to  glory. 

3.  Be  thou  my  strong  habitation,  whereunto  I  may  continually  resort :  thou 
hast  given  commandment  to  save  me,  for  thou  art  my  rock  and  my  fortress. 

The  protection  of  the  Almighty,  to  which  the  troubled  soul  "  re- 
sorts" by  faith  and  prayer,  is  compared  to  that  which  a  well-fortified 
castle,  or  town,  affords  to  those  within  it  in  time  of  war.  And  the 
plea,  upon  which  this  petition  is  enforced,  is  in  a  manner  the  same 
with  the  former,  namely,  the  declared  purpose  of  God  to  be  the 
Saviour  of  his  servants  :  "  Thou  hast  given  commandment  to  save 
me." 

4.  Deliver  me,  O  my  God,  out  of  the  hand  of  the  wicked,  out  of  the  hand  of 
the  unrighteous  and  encel  man. 

The  divine  assistance  is  implored  by  the  Psalmist,  thirdly,  on  the 
foot  of  the  goodness  of  his  cause,  and  the  iniquity  of  his  enemies. 
Such  were  Absalom,  Ahithophel,  &c.  to  David  ;  Judas  and  the  Jews 
to  Christ ;  and  such  are  the  world,  the  flesh,  and  the  devil  to  the 
Christian.  Against  them  he  is  to  pray  and  fight  continually  ;  ever 
remembering  that  wickedness  is  at  least  as  dangerous  when  it 
tempts  as  when  it  persecutes ;  and  can  smile,  as  well  as  frown,  a 
man  dead. 


248  A    COMMENTARY    ON    THE    PSALMS. 

5.  For  thou  art  my  hope,  O  Lord  God  ;  thou  art  my  trust  from  my  youth. 
6.  By  thee  have  I  been  holden  up  from  the  womb :  thou  art  he  tliat  took  me  out 
of  my  mothers  bmcels:  my  praise  shall  be  continually  of  thee. 

Former  mercies  are  urged,  as  a  fifth  motive,  for  the  divine  good- 
ness to  continue  those  mercies.  The  watchful  care  of  heaven  over 
us,  at  an  age  when  we  are  able  to  take  no  care  of  ourselves,  deserves 
consideration.  The  love  of  Jesus,  shown  in  passing  through  a  state 
of  chil^Jiood  for  us,  deserves  a  still  more  deep  and  devout  consider- 
ation. 

7.  I  am  as  a  wonder  unto  many  ;  but  thou  art  my  strong  refuge. 

David,  banished  from  his  kingdom,  was  regarded  as  a  "  wonder," 
or  a  prodigy  of  wretchedness ;  Christ,  in  his  state  of  humiliation 
upon  earth,  was  a  "  sign,"  everywhere  "  spoken  against,"  as  Simeon 
foretold,  he  would  be ;  Luke  ii.  34.  The  Christian,  who  lives  by 
faith,  who  quits  possession  for  reversion,  and  who  chooses  to  suffer 
with  his  Saviour  here,  that  he  may  reign  with  him  hereafter,  ap- 
pears to  the  men  of  the  world  as  a  monster  of  folly  and  enthusiasm. 
But  God  is  the  u  strong  refuge"  of  all  such. 

S.  Let  my  month  be  filled  with  thy  praise,  and  with  thy  honour,  all  the  day. 

Whatever  men  say  or  think  of  him,  the  royal  prophet  desires  still 
to  strengthen,  and  to  delight  himself  in  doing  the  will,  singing  the 
praises,  and  setting  forth  the  glory  of  God.  Such  likewise  was  thy 
desire,  O  blessed  Jesus !  in  the  days  of  thy  flesh.  Ever  grant  that 
it  may  be  ours. 

9-  Cast  me  not  off  in  the  time  of  old  age  ;  forsake  me  not  v:hen  my  strength 
faileth. 

David,  mindful  of  the  noble  actions  which,  through  God's  assis- 
tance, he  had  achieved  in  his  youth,  beseeches  him  not  to  desert  his 
servant,  when  persecuted  by  a  rebellious  son,  in  his  old  age.  The 
weakness  and  temptations  peculiar  to  that  time  of  life,  render  this  a 
petition  necessary  for  us  all  to  make,  before  we  are  overtaken  by  it. 
The  church  findeth  but  too  much  occasion  to  make  the  same  now 
that  she  is  sunk  in  years ;  when  faith  languisheth,  charity  waxeth 
cold,  and  the  infirmites  of  a  spiritual  old  age  are  coming  fast  upon 
her. 

10.  For  mine  enemies  speak  against  me  ;  and  they  that  lay  wait  for  my  souly 
take  counsel  togetlier,  11.  Saying,  God  hath  forsaken  him:  persecute  and  take 
him,  for  there  is  none  to  deliver  him. 

They  who  saw  David  ascending  Mount  Olivet  in  tears,  when 
Absalom  had  driven  him  from  Jerusalem,  and  they  who  beheld  Je- 
sus led  forth  out  of  the  same  Jerusalem,  to  be  crucified  on  Mount 
Calvary,  were  tempted  to  regard  both  the  one  and  the  other  as 
finally  deserted  by  God.  They  who  view  the  church,  or  any  mem- 
ber -.thereof,  under  affliction  and  persecution,  are  too  frequently 
tempted  to  think  the  same,  and  to  act  accordingly  ;  though  they  are 
so  plainly  taught  the  contrary,  by  the  restoration  of  the  king  of  Is- 
rael, and  the  resurrection  of  the  Son  of  God. 


A    COMMENTARY    ON    THE    PSALMS.  249 

12  O  God  be  not  far  from  me:  O  my  God,  make  haste  to  help.  13.  Let 
them  or  they  shall  be  confounded  and  consumed  that  are  against  my  soul ; 
let  thenior,  they  shall,  be  covered  with  reproach  and  dishonour  that  seek  my 
hurt. 

As  the  insolence  of  his  persecutors  increaseth,  the  distressed  mon- 
arch crieth  more  earnestly  unto  God  ;  and  is  so  far  from  relinquish- 
ing his  hope,  that,  in  the  midst  of  his  sorrows,  he  forseeth  and  fore- 
tefleth  he  final  confusion  of  his  enemies.  The  Christian,  who  has 
faith  in  the  promises,  may  do  likewise,  in  the  worst  of  times,  and  the 
worst  of  circumstances.  For  the  day  cometh  when  all  the  workers 
of  wickedness  shall  be  destroyed,  and  "  death  and  hell  shall  be  cast 
into  the  lake  of  fire."     Rev.  xx.  14. 

14  But  I  will  hope  continually,  and  will  yet  praise  thee  more  and  more. 
15.  My  mouth  shall  show  forth  thy  righteousness  and  thy  salvation  all  the  day 
long :  for  I  know  not  the  numbers  thereof. 

As  there  is  no  end  to  the  loving  kindness  of  Jehovah,  there  should 
be  none  to  our  gratitude.  The  "  hope"  of  a  Christian  «  giveth  songs 
in  the  night,"  and  enableth  him  to  be  thankful,  even  in  the  dark 
season  of  affliction.  Paul  and  Silas  not  only  prayed,  but  also  "  sang 
praises  to  God,  in  a  prison,  at  midnight."     Acts  xvi.  25. 

16.  /  will  go  in  the  strength  of  the  Lord  God  :  /  will  make  mention  of  thy 
righteousness,  even  of  thine  only. 

He  who  goeth  to  the  battle  against  his  spiritual  enemies,  should 
go,  confiding  not  in  his  own  "  strength,"  but  in  that  of  the  Lord 
God  ;  not  in  his  own  "  righteousness,"  but.  in  that  of  his  Redeemer. 
Such  an  one  engageth  with  omnipotence  on  his  side,  and  cannot  but 
be  victorious. 

17  O  God,  thou  hast  taught  me  from  my  youth;  and  hitherto  have  I  de- 
clared thy  wondrous  works.  18.  Now  also  when  I  am  old  and,  gray-headed 
O  God,  forsake  me  not:  until  I  have  showed  thy  strength  unto  this  genera- 
tion, and  thy  power  to  every  one  that  is  to  come. 

It  was  the  God  of  Israel  who  "taught"  David,  as  a  warrior  to 
conquer,  and,  as  a  Psalmist,  to  "declare  the  wondrous  works  of  his 
great  benefactor.  He  requests  to  be  preserved  in  his  old  age  until, 
by  completing  his  victories,  and  his  Psalms  composed  to  celebrate 
them,  he  had  "showed  the  strength  and  power  of  God,  not  only  to 
the  men  of  the  "generation"  in  which  he  lived,  but  also  to  every 
one  that  should  come,"  or  arise  in  after-times,  and  chant  those  divine 
hymns  in  the  assemblies  of  the  faithful,  throughout  all  ages.  Doth 
St.  Paul  wish  to  have  his  life  continued  upon  earth  ?— it  is  only  that 
he  may  edify  the  church,  and  glorify  God.  Otherwise,  it  is  far  "bet- 
ter," says  he,  "  to  depart,  and  to  be  with  Christ." 

19.  Thy  righteousness,  O  God,  is  very  high,  who  hast  done  great  things:  O 
God,  who  is  like  unto  thee  ! 

What  a  force  is  now  added  to  these  words,  by  the  actual  exalta- 
tion of  the  righteous  Saviour  "very  high"  above  all  heavens,  and  by 
the  «  great  things"  which  he  hath  "  done"  for  souls  !  Let  us  think 
on  these  things,  and  we  shall  most  affectionately  say,  with  David, 

Oil) 


250  A    COMMENTARY    ON    THE    PSALMS. 

"  O  God,  who  is  like  unto  thee  !"  Delightful  is  thy  love,  O  Lord 
Jesu,  beyond  all  pleasure,  more  precious  than  much  fine  gold,  and 
honourable  above  the  thrones  of  the  mighty  !  The  world  languish- 
ed and  fadeth  awTay  at  thy  presence,  whose  beauty  is  immortal, 
whose  treasures  diminish  not,  and  whose  glory  endureth  through  the 
unnumbered  ages  of  eternity. 

20.  Thou  which  hast  showed  me  great  and  sore  trouble,  shalt  quicken  me 
again,  and  shalt  bring  me  up  again  from  the  depths  of  the  earth.  21.  TJwu 
shalt  increase  my  greatness,  and  comfort  me  on  every  side. 

In  David,  delivered  out  of  his  troubles,  and  restored  to  his  throne, 
we  behold  our  Lord,  after  his  "great  and  sore  trouble,"  literally 
"  quickened,"  or  revived,  "  brought  up  again  from  the  depths  of  the 
earth,  increased  in  greatness,  and  comforted  on  every  side."  In  him 
we  were  virtually,  by  his  grace  we  are  actually,  raised  from  sin  and 
sorrow,  to  righteousness  and  comfort;  and  through  his  power  we 
shall  be  raised,  from  dust  and  corruption,  to  glory  and  immortality. 

22.  /  will  also  praise  thee  with  the  psaltery,  even  thy  truth,  O  my  God : 
unto  thee  will  I  sing  with  the  harp,  O  thou  Holy  One  of  Israel !  23.  My  lips 
shall  greatly  rejoice,  when  I  sing  unto  tliee :  and,  my  sold,  which  thou  hast  re- 
deemed. 24.  My  tongue  also  shall  talk  of  thy  righteousness  all  the  day  long; 
for  they  are  confounded,  for  they  are  brought  unto  shame,  that  seek  my  hurt. 

The  truth  of  God,  in  accomplishing  his  promises,  by  the  redemp- 
tion of  our  souls,  and  the  confusion  of  our  spiritual  enemies,  is  a 
subject  which  demands  a  never-ceasing  tribute  of  gratitude  and  love, 
of  praise  and  thanksgiving.  To  celebrate  it  aright,  with  the  melody 
of  instruments,  voices,  and  affections,  all  in  perfect  concord,  is  the 
duty  and  delight  of  the  church  militant ;  which,  when  thus  employed, 
affords  the  best  resemblance  of  the  church  triumphant. 


PSALM  LXXII. 

ARGUMENT. — David,  praying  for  Solomon,  foretelleth  his  peaceful  and  glorious 
reign,  and  under  that  figure,  in  most  lively  and  beautiful  colours,  portrayeth  the 
kingdom  of  Messiah  ;  1 — 4.  its  righteous  administration  ;  5.  its  duration  ;  6,  7.  its 
blessings;  8.  its  extent ;  9 — 11.  the  accession  of  the  Gentiles  to  it  ;  12 — 14.  the  re- 
demption to  be  wrought,  and,  15.  the  prayers  and  praises  to  be  offered  up  in  it  ;  16. 
its  miraculous  increase  and  fruitfulness ;  17.  its  perpetuity  and  universality;  18,  19. 
a  doxology  sung  to  God  for  it. 

1.  Give  the  king  thy  judgments,  O  God,  and  thy  righteousness  unto  the 
king's  son.*  2.  He  shall  judge  thy  people  with  righteousness,  and  thy  poor 
with  judgment.  • 

In  this  prophetical  prayer,  the  aged  monarch  of  Israel,  about  to 
resign  the  kingdom  into  the  hands  of  his  son  Solomon,  makes  unto 
God  the  request  of  a  wise  father  for  him.  He  asks  such  a  portion 
of  wisdom  and  integrity  from  above,  as  might  enable  the  young 

*  The  "  king,"  and  the  "  king's  son,"  are  the  same  person  ;  a  character  that  belongs 
to  none  so  properly  as  to  Solomon,  who  was  the  first  prince  that  was  at  the  same  time 
"  king,"  and  "  son  of  a  king."— Mudge.     Dr.  Chandler  is  of  the  same  opinion. 


A    COMMENTARY    ON    THE    PSALMS.  251 

prince  to  govern  aright  the  people  of  God,  and  to  exhibit  to  the  world 
a  fair  resemblance  of  that  King  of  Israel,  who  was,  in  the  fulness  of 
time,  to  sit  upon  "  the  throne  of  his  father  David  f  Luke  i.  32,  "  to 
reign  in  righteousness  ;"  Isa.  xxxii.  1,  and  "  to  have  all  judgment 
committed  unto  him  ;"  John  v.  22. 

3.  The  mountains  shall  bring,  or,  bear,  peace  to  the  people,  and  the  little 
hills,  in,  or,  by,  righteousness. 

In  other  words,  peace,  manifested  by  its  consequence,  plenteous- 
ness,  shall  he  upon  all  the  mountains  and  little  hills  of  Judea,  by 
means  of  that  righteous  judgment  which  Solomon  will  execute  in 
the  land.  And  thus  in  the  days  of  Messiah,  "  Beautiful  upon  the 
mountains  were  the  feet  of  them  that  brought  the  glad  tidings  of 
peace  ;"  which  the  fruits  of  the  Spirit,  in  the  churches,  plainly 
showed  to  have  been  derived  from  above,  through  the  righteousness 
of  the  Redeemer,  producing  "  peace  on  earth." 

4.  He  shall  judge  the  poor  of  the  people  :  he  shall  save  the  children  of  the 
needy  ;  and  shall  break  in  pieces  the  oppressor. 

It  is  the  part  of  justice,  in  well-ordered  governments,  to  see  that 
the  "  poor  and  needy  have  right ;"  to  break  the  teeth  of  "  oppres- 
sion," and  pluck  indigence  from  its  devouring  jaws.  This  Christ 
performed,  when,  having  undertaken  the  cause  of  his  people  against 
the  adversary,  he  "saved"  them  by  his  resurrection,  and  "broke 
in  pieces  "  the  power  of  the  great  oppressor. 

5.  They  shall  fear  thee  as  long  as  the  sun  and  moon  endure,  throughout  all 
generations. 

The  kingdom  of  Solomon  continued,  in  his  own  person,  only  for 
forty  years  ;  but  in  his  seed,  that  is,  Christ,  it  is  established  through- 
out all  generations.  He  reigneth  "  over  the  house  of  Jacob  for  ever, 
and  of  his  kingdom  there  shall  be  no  end."  Luke  i.  33.  His  do- 
minion over  the  world  by  his  providence,  and  in  the  church  by  the 
influences  of  his' grace,  is  to  be  coeval  with  that  of  the  celestial  lumi- 
naries in  nature."  And  when  the  "  moon  shall  be  confounded,  and 
the  sun  ashamed,"  when  the  heavens  shall  be  dissolved,  and  the 
earth  burnt  up,  "  the  Lord  of  hosts  shall  reign  on  Mount  Zion,"  in 
the  Jerusalem  above,  in  glory  everlasting.     See  Isa.  xxiv.  23. 

6.  He  shall  come  down  like  the  rain  upon  the  mown  grass :  as  showers  that 
water  the  earth. 

Refreshing  and  salutary,  as  the  drops  of  heaven,  to  the  shorn  and 
parched  grass,  is  the  mild* administration  of  a  wise  and  pious  prince 
to  his  subjects.  And  what  image  can  convey  a  better,  idea  of  those 
most  beneficial  and  blessed  effects  which  followed  the  descent  of  the 
Son  of  God  upon  the  earth,  and  that  of  the  Spirit,  at  the  day  of  Pen- 
tecost ?  The  prophets  abound  with  descriptions  of  those  great  events, 
couched  in  terms  borrowed  from  the  philosophy  of  rain  and  dew. 
See  Isa.  xliv.  3  ;  lv.  10  ;  Hos.  xiv.  5  ;  Heb.  vi.  7.  In  the  last  words 
of  David,  the  reign  of  Messiah  is  described  under  this  figure :  "  He 
shall  be  as  the  tender  grass  springing  out  of  the  earth  by  clear  shin 


252  A    COMMENTARY    ON    THE    PSALMS. 

ing  after  rain."  I  cannot  help  subjoining  Bishop  Sherlock's  master- 
ly illustration  of  this  passage : — "  There  cannot  be  a  more  lively 
image  of  a  nourishing  condition,  than  what  is  conveyed  to  us  in 
these  words.  The  grass,  which  is  forced  by  the  heat  of  the  sun,  be- 
fore the  ground  is  well  prepared  by  rains,  is  weak  and  languid,  and 
of  a  faint  complexion  ;  but  when  clear  shining  succeeds  the  gentle 
showers  of  spring,  the  field  puts  forth  its  best  strength,  and  is  more 
beautifully  arrayed  than  even  Solomon  in  all  his  glory."  Disc.  vol. 
v.  p.  89. 

7.  In  his  days  shall  the  righteous  flourish  ;  and  abundance  of  peace,  so 
long  as  the  moon  endureth. 

By  means  of  rain  and  dew,  the  grass  springeth  out  of  the  ground. 
In  the  kingdom  of  Solomon,  through  the  influences  of  his  wis- 
dom, good  men  were  encouraged,  righteousness  flourished,  and  the 
land  enjoyed  tranquillity.  In  the  days  of  Messiah,  the  fruit  of  the 
Spirit  of  righteousness,  and  the  fruit  of  righteousness,  was  "  abun- 
dance of  peace."  He  was  the  true  "  Melchisedek,"  or  "  King  of 
righteousness,"  and  therefore  the  true  Solomon,  the  "King  of 
Salem,  the  Prince  of  peace."  And  his  peace  is  to  endure  when  the 
moon  shall  have  ceased  to  vary  her  appearances,  and  when  a  period 
shall  be  put  to  all  sublunary  vicissitudes. 

8.  He  shall  have  dominion  also  from  sea  to  sea,  and  from  the  river  unto 
the  ends  of  the  earth,  or,  land. 

As  applicable  to  the  kingdom  of  Solomon,  this  verse  describes  the 
extent  and  limits  of  the  promised  "  land  ;"  if  it  be  interpreted  of  the 
wide-extended  empire  of  Christ,  that  empire  knows  no  bounds,  but 
those  of  the  "  earth  "  itself.  The  Hebrew  word  ynk  is  often  used  for 
both,  as  the  dominion  of  Solomon  represented  that  of  a  greater  than 
Solomon,  both  are  comprehended  in  the  same  words.  And  it  is  ob- 
servable, that  when  the  prophet  Zechariah  foretells  the  advent  of 
"the  King  of  Sion,"  in  great  humility  "meek,  and  riding  on  an 
ass,"  he  describes  the  extent  of  his  kingdom  in  these  words,  "  His 
dominion  shall  be  even  from  sea  to  sea,  and  from  the  river  even  to 
the  ends  of  the  earth."     Zech.  ix.  9,  10. 

9.  They  that  dwell  in  the  wilderness  shall  bow  before  him:  and  his  ene- 
mies shall  lick  the  dust. 

Distant  nations  submitted  themselves  to  the  sceptre,  and  prostrated 
themselves  before  the  throne  of  Solomon,  foreshowing  tl^e  conver- 
sion of  the  Heathen  world  (in  the  figurative  language  of  prophecy, 
frequently  styled,  "  the  wilderness")  to  the  Gospel,  and  the  lowly 
adoration  to  be  made  by  penitent  sinners,  at  the  footstool  of  the 
King  of  glory.  They  who  take  not  advantage  of  the  day  of  grace, 
will  feel  the  rod  of  his  power  in  the  day  of  vengeance,  when  his 
"enemies"  shall  be  subjected  to  him  ;  when  death  himself  shall  be 
destroyed  ;  and  "  dust  shall  be  the  serpent's  meat."  lsa.  lxv.  25  ; 
Gen.  iii.  14. 


A    COMMENTARY    ON    THE    PSALMS.  253 

10.  The  kings  of  Tarshish,  and  of  the  isles,  shall  bring  presents :  the  kings 
of  Sheba  and  Seba  slvall  offer  gifts. 

This  verse  suggesteth  to  our  meditation  several  curious  and  inter- 
esting particulars,  all  tending  to  one  and  the  same  end.  As,  1.  The 
munificent  presents  and  immense  treasures  brought  to  Solomon 
from  Tarshish,  and  the  isles  of  the  Gentiles.  1  Kings,  x.  22,  &c. 
2.  The  coming  of  the  queen  of  Sheba  from  the  south,  with  her 
gifts  and  acknowledgments  to  Jerusalem.  3.  The  offerings  made 
by  the  eastern  magi,  as  the  first  fruits  of  the  Gentiles,  to  the  Saviour 
of  the  world.  And,  lastly,  the  accession  of  the  nations  to  the  faith, 
(even  these  "  isles  of  the  Gentiles,")  bringing  their  glory  and  honour 
into  the  city  of  God.     See  Isa.  xlix.  lx.  Rev.  xxi.  24. 

11.  Yea,  all  kings  shall  fall  down  before  him;  all  nations  shall  serve  him. 

It  is  said,  2  Chron.  ix.  that  "  all  the  kings  of  the  earth  sought  the 
presence  of  Solomon,  to  hear  his  wisdom  ;"  that  he  reigned  over  all 
the  kings,  from  the  river  even  unto  the  land  of  the  Philistines,  and 
the  border  of  Egypt ;  and  that  they  brought  unto  him  horses  out  of 
Egypt,  and  out  of  all  lands.  The  dominion  of  Christ  is  universal; 
and  it  will  appear  to  be  so  at  the  last  day  ;  when,  before  men  and 
angels,  he  shall  prove  his  claim  to  the  title,  "  King  of  kings,  and 
Lord  of  lords." 

12.  For  he  shall  deliver  the  needy  when  he  crieth :  the  poor  also,  and  him 
that  hath  no  helper.  13.  He  shall  spare  the  poor  and  needy,  and  shall  save 
the  souls  of  the  needy.  14.  He  shall  redeem  their  soul  from  deceit  and  vio- 
lence ;  and  precious  shall  their  blood  be  in  his  sight. 

These  three  verses,  considered  as  describing  the  just  and  merciful 
administration  of  Solomon,  need  no  exposition.  As  prophetical  of 
Messiah's  reign,  they  may  be  thus  connected  with  the  context,  and 
paraphrased — The  kings  and  the  nations  of  the  earth  shall  accede 
to  the  church  of  Christ,  induced  so  to  do  by  the  fame  of  his  mercy, 
no  less  than  by  that  of  his  majesty.  They  shall  hear  of  the  great 
deliverance  wrought  by  him  for  the  poor  in  spirit,  who  make  their 
prayer  unto  him,  confessing  their  sins,  and  acknowledging  the  ina- 
bility of  any  creature,  in  heaven  or  earth,  to  recover  them  from  their 
lost  estate.  These  he  shall  spare  and  pardon,  and  save  from  sin, 
and  from  death,  and  from  hell.  He  shall,  for  this  purpose,  break  the 
snares  and  destroy  the  power  of  their  great  oppressor,  the  devil ;  and 
so  dear  shall  their  blood  be  in  his  sight,  that  he  shall  shed  his  own 
for  it;  after  which,  arising  to  a  new  and  immortal  life,  he  shall  ac- 
complish the  eternal  redemption  of  his  servants. 

15.  And  he  shall  live,  and  to  him  shall  be  given  of  the  gold,  of  Sheba ; 
prayer  also  shall  be  made  for  him  continually,  and  daily  shall  he  be  praised. 

As  Solomon's  reign  was  long  and  prosperous,  that  of  Messiah  is 
everlasting  and  glorious :  as  the  rich  brought  presents  to  the  one ; 
so  the  nations  offered  up  themselves,  their  possessions,  their  souls 
and  their  bodies,  to  the  other  :  as  the  former  was  continually  "  prayed 
for,"  and  blessed  by  his  subjects,  who  owed  peace  and  plenteousness 
to  his  government ;  so,  with  regard  to  the  latter,  prayer  is  made  ever 


254  A    COMMENTARY    ON    THE    PSALMS. 

in  the  church,  for  the  increase  and  consummation  of  his  kingdom  * 
and  "  daily  is  he  praised,"  by  his  people,  for  all  the  riches  of  grace, 
for  all  the  comforts  of  the  Spirit,  and  for  all  the  hopes  of  glory,  which 
they  possess,  and  enjoy,  through  him. 

16.  There  shall  be  an  handful  of  corn  in  the  earth,  upon  the  top  of  the 
mountains ;  the  fruit  thereof  shall  shake  like  Lebanon:  and  they  of  the  city 
shall  fou risk  like  grass  of  the  earth. 

It  is  here  "foretold,  that  in  the  days  of  Solomon,  wonderful  shall 
be  the  fruitfulness  of  Judea ;  of  the  country  in  corn,  by  which  the 
city  is  supported ;  and  of  the  city  in  people,  who,  by  their  numbers, 
constitute  the  strength  of  the  king.  The  fruitfulness  of  the  country 
was  to  be  so  great,  that  from  an  "  handful  of  corn,"  and  that  sown 
on  the  most  barren  spot,  the  "  top  of  a  mountain"  should  issue  a 
produce,  the  ears  of  which  would  "  shake"  and  wave  in  the  winds, 
like  the  woods  of  "  Lebanon ;"  while  in  the  city  a  fresh  progeny  of 
Israelites  was  still  springing  up,  and  advancing  to  maturity,  like  the 
unnumbered  blades  of  grass,  in  a  field  which  the  Lord  hath  blessed. 
See  1  Kings  iv.  20,  &c.  Such,  under  the  reign  of  King  Messiah, 
was  the  amazing  increase  of  the  "  word,"  when  sown  in  hearts  bar- 
ren before;  such  the  astonishing  multiplication  of  citizens  in  the 
Christian  church  :  as  it  is  written,  Acts,  vi.  7 :  "  And  the  word  of 
God  increased  ;  and  the  number  of  the  disciples  multiplied  in  Jeru- 
salem greatly."  So  let  it  be,  blessed  Lord,  wheresoever  thy  gospel 
is  preached,  throughout  the  world. 

17.  His  name  shall  endure  for  ever;  his  name  shall  be  continued,  Heb. 
propagated,  as  long  as  the  sun:  and  men  shall  be  blessed  in  him;  all  nations 
shall  call  him  blessed. 

The  person  and  kingdom  of  Solomon  have  been  used  all  along* 
as  a  channel,  through  which  to  convey  a  most  illustrious  prophecy* 
concerning  those  of  Christ.  But  here  the  type  seems  to  be  wholly 
absorbed  in  the  great  antitype.  His  "name,"  his  saving  name, 
"  shall  indeed  endure  for  ever,  propagated,"  with  the  faith,  through 
all  the  generations  of  men,  while  the  "  sun,"  another  of  his  represent- 
atives, shall  continue  to  maintain  his  station  in  the  heavens,  and  to 
diffuse  his  light  upon  the  earth.  In  him,  as  it  was  promised  to  Abra- 
ham, shall  all  the  true  children  of  Abraham  be  "  blessed"  with  the 
blessings  of  eternity ;  "  all  nations  shall  call  him  blessed,"  as  they 
are  taught  to  do  in  the  remaining  verses  of  this  exalted  composition. 

18.  Blessed  be  the  Lord  God,  the  God  of  Israel,  who  only  doeth  wo?idrous 
things.  19.  And  blessed  lie  his  glorious  name  for  ever:  and  let  the  whole 
earth  be  filed  with  his  glory  ;  Amen,  and  Amen. 

Blessed,  therefore,  be  thou,  O  Lord  Jesu  !  for  thou  art  the  Lord 
God,  even  the  God  of  Israel,  who  hast  wrought  such  miracles  of 
mercy,  for  the  salvation  of  the  church :  and  blessed,  by  the  tongues 
of  men  and  angels,  be  thy  holy  and  glorious  name ;  and  let  the 
whole  earth  be  filled  with  the  amazingly  transcendent  and  incon- 
ceivable majesty  of  thy  most  excellent  glory,  for  evermore  !  So  be 
it,  bo  be  it. 


A    COMMENTARY    ON    THE    PSALMS.  255 

FOURTEENTH   DAY.— EVENING   PRAYER, 

PSALM   LXXIII. 

ARGUMENT. — The  person  speaking  in  this  Psalm  relates,  1 — 3.  the  process  of  a 
temptation,  occasioned  by  beholding  the  prosperity  of  wicked  men  upon  earth,  which 
he  describes,  4 — 11.  with,  12 — 14.  the  suggestions  of  nature  on  the  occasion;  but, 
in  opposition  to  these,  grace  urges,  15.  the  examples  of  saints,  16.  the  difficulty  of 
judging  concerning  God's  dispensations,  and,  above  all,  17 — 20.  the  final  issue 
of  things  at  the  last  day,  and  the  end  of  that  prosperity,  which  had  exciteth  his 
envy.  Perfectly  satisfied  with  these  considerations,  21,  22.  he  owns  his  uneasiness  to 
have  sprung  from  his  ignorance  ;  and,  23 — 28.  closes  the  Psalm  with  the  most  af- 
fectionate expressions  of  his  full  trust  and  confidence  in  the  divine  mercy  and  good- 
ness. No  temptation  is  more  common,  or  more  formidable,  than  that  above  men- 
tioned. A  more  powerful  and  effectual  antidote  to  it  cannot  be  devised  than  this 
most  instructive  and  beautiful  Psalm  affords. 

1.  Truly  God  is  good  to  Israel,  even  to  such  as  are  of  a  clean  heart. 

This  declaration  seems  to  be  the  result  of  a  long  struggle  in  the 
mind  of  the  Psalmist,  between  nature  and  grace,  in  which  the  latter 
proves  victorious,  and,  notwithstanding  all  appearances  to  the  con- 
trary, determines,  against  the  suggestions  of  the  former,  that  God  is 
the  same  good  and  merciful  God  to  his  church  and  people,  if  they 
do  but  preserve  inviolable  their  fidelity  to  him  whether  in  this  world 
they  enjoy  prosperity,  or  endure  affliction. 

2.  But  as  for  me,  my  feet  were  almost  gone :  my  steps  had  well  nigh  slipt. 
3.  For  [was  envious  at  the  foolish,  when  I  saw  the  prosperity  of  the  wicked. 

Temptations  impede  the  progress  of  the  Christian  in  the  way  of 
righteousness,  and  incline  him  to  fall ;  as  it  happens  to  one  who 
walks  in  a  slippery  path.  The  temptation  here  complained  of  is 
that  excited  by  seeing  wealth  and  honour  in  the  hands  of  infidelity 
and  villany,  while  the  faithful  servants  of  God  are  covered  with  in- 
famy, and  oppressed  by  poverty.  A  prospect  of  this  sort  is  apt  to 
make  us  distrust  the  love  of  heaven  towards  us,  and  its  providence 
over  us.  For  our  benefit,  therefore,  in  the  course  of  this  Psalm,  the 
disease  is  particularized,  and  the  remedy  prescribed. 

4.  For  there  are  no  bands,  or,  pangs,  in  their  death  ;  but  their  strength  is 
firm. 

Health  and  strength  are  to  be  reckoned  among  those  temporal 
blessings  which  the  long-suffering  of  God  sometimes  permits  the  un- 
godly to  enjoy.  And  accordingly  we  find  men  of  that  cast,  who  live 
without  sickness,  and  die  in  a  manner  without  pain  :  while  others, 
of  a  contrary  character,  are  worn  with  chronical,  or  racked  with 
acute  disorders,  which  bring  them  with  sorrow  and  torment  to  the 
grave. 

5.  They  are  not  in  trouble  as  other  men:  neither  are  they  plagued  like 
oilier  men. 

Calamities  which  overwhelm  the  small  concerns  of  the  poor  right- 
eous man,  approach  not  the  borders  of  the  wealthy  sinner.    Far  from 


256  A    COMMENTARY    ON   THE    PSALMS. 

poverty,  as  free  from  disease,  he  seems  to  pass  his  days  exempted 
from  the  miseries  of  mankind,  without  labour  or  anxiety ;  and  not 
so  much  as  to  think  of  those  who,  distressed  on  all  sides,  can  scarcely 
earn  their  bread  by  the  sweat  of  their  brows.  See  this  sentiment 
beautifully  dilated,  Job,  xxi.     See  also  Jer.  xii.  1. 

6.  Therefore  pride  compasseth  them  about  as  a  chain ;  violence  covereth 
them  as  a  garment. 

Among  men  who  have  not  the  love  of  God  in  their  hearts,  or  his 
fear  before  their  eyes,  pride  and  oppression  are  the  offspring  of  worldly 
prosperity.  The  daughters  attend  the  mother  wherever  she  goeth, 
and  show  themselves  openly  without  reserve  :  "  pride  compasseth 
them  about  as  a  chain  ;"  they  wear  it  for  an  ornament  about  their 
necks,  as  gold  chains,  collars,  or  necklaces  were  worn  ;  see  Cant. 
iv.  9  ;  discovering  it  by  their  stately  carriage ;  see  Isa.  hi.  15.  "  Vio- 
lence covereth  them  as  a  garment ;"  it  appeareth  outwardly  in  all 
they  say  or  do,  and  engrosseth  the  whole  man  ;  they  are,  as  the 
English  phrase  is,  "  made  up  of  it." 

7.  Their  eyes  stand  out  with  fatness :  they  have  more  than  heart  coidd 


"  A  man  may  be  known  by  his  looks,"  saith  the  son  of  Sirach, 
Ecclus.  xix.  29.  The  choleric,  the  lascivious,  the  melancholy,  the 
cunning,  &c.  (fee.  frequently  bear  their  tempers  and  ruling  passions 
strongly  marked  on  their  countenances  :  but  more  especially  doth 
the  soul  of  man  look  forth  at  his  "  eyes."  The  "  pride"  of  the  un- 
godly, occasioned  by  great  and  unexpected  success  in  the  world, 
hardly  ever  fails  to  betray  itself  in  this  way. 

8.  They  are  corrupt,  and  speak  wickedly  concerning  oppression :  they  speak 
loftily. 

Prosperity,  in  an  irreligious  heart,  breeds  "corruption,"  which  from 
thence  is  emitted  by  the  breath  in  conversation,  to  infect  and  taint 
the  minds  of  others.  A  circle  of  fawning  dependants  is  never  want- 
ing, to  whom  the  poor,  vain,  and  ignorant  wretch,  exalted  in  his 
own  conceit  above  the  level  of  mortality,  may,  from  the  chair,  with- 
out control,  dictate  libertinism  and  infidelity,  bidding  defiance  to  the 
laws  of  God  and  man. 

9.  They  set  their  mouth  against  the  heavens;  and  their  tongue  walketh 
through  the  earth. 

The  blessings  for  which  a  Christian  praises  his  God,  only  cause 
the  infidel  to  blaspheme  him.  So  true  is  that  of  Solomon.  u  The 
prosperity  of  fools  destroyeth  them."  What  a  pity  is  it,  that  the 
former  should  ever  be  less  zealous  and  indefatigable  in  diffusing  his 
piety,  than  we  know  the  latter  is  in  propagating  his  blasphemies 
through  the  earth ! 

10.  Therefore  his  people  return  thither:  and  waters  of  a  full  cup  are  wrung 
out  to  them. 

It  seemeth  impossible  to  ascertain,  with  an}»degree  of  precision, 


A    COMMENTARY    ON    THE    PSALMS.  257 

the  meaning  of  this  verse,  or  to  whom  it  relates.  Some  think  it  in- 
tends those  people  who  resort  to  the  company  of  the  wicked,  because 
they  find  their  temporal  advantage  by  it ;  while  others  are  of  opin- 
ion, that  the  people  of  God  are  meant,  who.  by  continually  revolv- 
ing in  their  thoughts  the  subject  here  treated  of,  namely,  the  pros- 
perity of  the  wicked,  are  sore  grieved,  and  enforced  to  shed  tears  in 
abundance.  Mr.  Mudge  translates  the  verse  thus  : — "  Therefore  let 
his  (God's)  people  come  before  them,  and  waters  in  full  measure 
would  be  wrung  out  from  them  ;"  that  is,  "  Should  God's  people  fall 
into  their  hands,  they  would  squeeze  them  to  the  full,  they  would 
wring  out  all  the  juice  in  their  bodies."  He  takes  "  waters  in  full 
measure"  to  have  been  a  proverbial  expression. 

11.  And  they  say,  How  doth  God  know?  and  is  there  knowledge  in  the  Most 
High? 

They  who  interpret  the  foregoing  verse  of  the  people  of  God, 
tempted  by  the  success  of  the  ungodly  to  distrust  his  providence, 
suppose  this  and  the  following  verses  to  be  uttered  by  "  them,"  as 
questioning  whether  God  had  any  regard  to  what  passed  here  be- 
low. But,  to  avoid  confusion  of  persons,  I  would  rather  suppose  the 
foregoing  verse  (to  whomsoever  it  may  belong)  to  be  parenthetic, 
and  the  verse  now  under  consideration  to  be  an  epicurean,  atheisti- 
cal speech  in  the  mouth  of  the  wicked  above  described  at  large ; 
after  which  the  Psalmist  goes  on,  in  his  own  person,  as  from  the 
beginning,  to  relate  the  temptation  which  he  underwent,  and  the 
issue  of  it. 

12.  Behold,  these  are  the  ungodly  who  prosper  in  the  world,  they  increase 
in  riches. 

The  temptation  is  now  stated  in  its  full  force.  "  These"  worth- 
less, ungodly,  blasphemous  wretches,  whose  characters  I  have  been 
delineating,  "  these"  are  the  men  who  prosper  in  the  world,  who 
succeed  in  every  thing  they  undertake,  and  roll  in  riches  !  What 
are  we  to  think  of  God,  his  providence,  and  his  promises? 

13.  Verily,  I  have  cleansed  my  heart  in  vain.  and.  washed  my  hands  in  inno- 
cency :  14.  For  all  the  day  long  have  J  been  plagued,  and  chastened  every 
morning. 

Nature  will  be  apt  upon  this  occasion  to  suggest,  that  all  my  faith, 
my  charity,  and  my  devotion,  all  my  watchings,  and  fastings,  in 
short,  all  the  labour  and  pains  I  have  taken  in  the  way  of  goodness, 
have  been  altogether  vain  and  fruitless  ;  since,  while  the  rebellious 
enemies  of  God  enjoy  the  world  and  themselves  at  pleasure,  I,  wTho 
continue  his  servant,  am  in  perpetual  tribulation  and  affliction. 

15.  If  I  say,  I  will  speak,  or,  declare,  or,  preach,  thus:  behold,  I  should  of- 
fend against  the  generation  of  thy  children. 

The  Psalmist,  having  thus  particularized  the  disease,  proceeds 
now,  like  a  skilful  physician  of  the  soul,  to  prescribe  a  medicine  for 
it,  which  is  compounded  of  many  salutary  ingredients.  And  first,  to 
the  suggestion  of  nature,  grace  opposes  the  examples  of  the  children 

33 


258  A    COMMENTARY    ON    THE    PSALMS. 

of  God.  who  never  fell  from  their  hope,  in  another  world,  because  of 
their  sufferings  in  this.  For  a  man,  therefore,  to  distrust  the  divine 
goodness  on  that  account,  is  to  belie  their  hope,  renounce  their  faith,, 
and  strike  his  name  out  of  their  list. 

16.  When  I  thought  to  know  this,  it  was  too  painful  for  me. 
A  second  reason  why  a  man  should  not  be  too  forward  to  arraign 
God's  dispensations  of  injustice,  is  the  extreme  difficulty  of  under- 
standing and  comprehending  the  whole  of  them,  which  indeed  is 
not  to  be  done  by  the  human  mind,  unless  God  himself  shall  vouch- 
safe it  the  necessary  information.  "  It  was  too  painful  for  me,"  says 
the  Psalmist. 

17.  Until  I  went  into  the  sanctuary  of  God;  then  understood  I  their  end. 

The  third  argument,  with  which  we  may  repress  the  spirit  of  mur- 
muring and  distrust,  so  apt  to  be  excited  by  the  prosperity  of  the 
wicked,  is  one  communicated  to  us  by  the  word  of  God,  which  alone 
can  acquaint  us  with  what  is  to  be  the  "  end,"  the  final  portion  of 
sinners  at  the  last  day.  This  is  an  arrow  from  the  heavenly  quiver, 
winch  brings  down  our  enemy  at  once,  and  lays  Dagon  prostrate 
before  the  ark. 

18.  Surely  thou  didst,  or,  dost,  set  them  in  slippery  places :  thou  castedst 
them  down  into  destruction. 

Worldly  prosperity  is  as  the  narrow  and  slippery  summit  of  a 
mountain,  on  winch,  to  answer  the  designs  of  his  providence,  God 
permits  the  wicked,  during  his  pleasure,  to  take  their  station  ;  till  at 
length  the  fatal  hour  arrives,  when,  by  a  stroke  unseen,  they  fall 
from  thence,  and  are  lost  in  the  fathomless  ocean  of  sorrow,  torment, 
and  despair. 

19.  How  are  they  brought  into  desolation  as  in  a  moment !  they  are  utterly 
consumed  with  tei^ors. 

The  sudden  alteration  which  death  makes  in  the  state  of  a  pow- 
erful and  opulent  sinner,  cannot  but  affect  all  around  him,  though 
they  behold  but  one  part  of  it.  How  much  more  would  they  be 
astonished  and  terrifiedj  if  the  curtain  between  the  two  worlds  were 
undrawn,  and  the  other  half  of  the  change  disclosed  to  view  !  Let 
fadh  do  that  which  sight  cannot  do;  and  then  the  ungodly,  how- 
ever wealthy  and  honourable,  will  surely  cease  to  be  the  objects  of 
our  envy. 

20.  As-  a  dream  when  one.  awaketh,  so,  O  Lord,  when  thou  awakest,  or, 
cairsest  them  to  awa!:e,  thou  shalt  despise  their  image. 

The  life  of  the  ungodly  is  a  sleep;  their  happiness  a  dream,  illu- 
sive and  transitory;  at  best  a  shadow  ;  afterwards,  nothing.  At  the 
day  of  death  the  soul  is  roused  out  of  this  sleep,  and  the  dream 
vanishes.  When  God  shall  thus  awaken  them,  he  will  "despise 
their  image,"  he  will  bring  to  nought  and  render  utterly  contempti- 
ble, even  in  their  own  sight,  as  well  as  that  of  himself,  of  his  holy 
angels,  and  the  spirits  of  the  righteous,  those  imaginary  and  fantas- 


A    COMMENTARY    ON    THE    PSALMS.  259 

tic  pleasures  for  which  they  have  lost  the  substantial  joys  and  glo- 
ries of  his  heavenly  kingdom.  Now,  therefore,  while  it  will  not  he 
in  vain,  "Awake  thou  that  sleepest,  and  arise  from  the  dead,  and 
Christ  shall  give  thee  light."  Ephes.  v.  14.  See  Job  xx.  4.  &c. 
Isa.  xxix.  8. 

21.  Thus  my  heart  was  grieved,  Heb.  in  a  ferment,  and  I  was  pricked,  in 
my  reins.     22.  So  foolish  was  /,  and  ignorant :  I  was  as  a  beast  before  thee. 

The  Psalmist,  fully  satisfied  with  the  conduct  of  Providence,  re- 
flects upon  the  folly  of  his  former  uneasiness,  and  humbly  owns, 
that  his  doubts  were  occasioned  solely  by  his  ignorance  of  God's 
ways  ;  while  he  formed  his  judgment  of  them  without  having  duly 
taken  into  consideration  the  final  issue  of  things.  The  last,  day, 
when  it  comes,  will  bring  with  it  a  solution  of  all  difficulties.  He 
who  bears  impressed  upon  his  mind  such  an  idea  of  that  day,  as 
the  Scriptures  can  give  him,  may  solve  them  now. 

23.  Nevertheless,  I  am  continually  with  thee;  thou  hast  holden  me  by  my 
right  hand. 

The  remainder  of  the  Psalm  contains  the  most  dutiful  and  affec- 
tionate expressions  of  a  mind  perfectly  at  ease,  and  reposing  itself, 
with  comfortable  assurance,  on  the  loving  kindness  of  the  Lord,  of 
which  it  had  experienced  a  fresh  instance,  in  its  support  under  the 
late  temptation,  and  complete  victory  over  it.  "  I  am  continually 
with  thee,"  as  a  child  under  the  tender  care  of  a  parent ;  and  as  a 
parent,  during  my  danger  of  falling  in  a  slippery  path,  "  thou  hast 
holden  me,"  thy  child,  "  by  my  right  hand." 

24.  Thou  shalt  guide  me  with  thy  counsel  and  afterwards  receive  me  to 
glory. 

He  who,  but  a  little  while  ago,  seemed  to  question  the  providence 
of  God  over  the  affairs  of  men,  now  exults  in  happy  confidence  of 
the  divine  mercy  and  favour  towards  himself,  nothing  doubling  but 
that  grace  would  ever  continue  to  guide  him  upon  earth  till  glory 
should  crown  him  in  heaven.  Such  are  the  blessed  effects  of  "  going 
into  the  sanctuary,"  and  consulting  the  "  lively  oracles"  in  all  our 
doubts,  difficulties,  and  temptations. 

25.  WJiom  have  I  in  heaven  but  thee  ?  And  there  is  none  upon  earth  that 
I  desire  beside,  Heb.  with,  or,  in  comparison  of,  thee. 

The  believing  soul  seems  here  to  speak  in  the  person  and  with 
the  affection  of  a  spouse,  declaring,  that  not  only  earth,  but  heaven 
itself,  would  be  unsatisfactory  and  comfortless,  without  the  presence 
of  her  beloved  Redeemer,  the  God  of  her  salvation.  But  there  is  a 
pathos  in  the  words  themselves,  which,  though  the  Christian  feels, 
the  commentator  cannot  express. 

26.  My  flesh  and  my  heart  faileth :  but  God  is  the  strength  of  my  heart, 
and  my  portion  for  ever. 

None  of  these  things,  in  the  abundance  of  which  the  wicked  place 
their  happiness,  can  deliver  us  in  the  day  of  death.     "  Flesh"  must 


260  A    COMMENTARY    ON   THE    PSALMS. 

revert  to  dust,  and  the  "  heart"  must  cease  its  beating.  He  alone, 
therefore,  is  the  proper  object  of  our  faith  and  love,  who  can  support 
and  carry  us  through  the  dreadful  hour,  and  then  raise  us  again,  to 
be  our  "  portion  for  ever."  Lord  Jesu,  who  hast  so  graciously  pro- 
mised to  become  our  portion  in  the  next  world,  prevent  us  from 
choosing  any  other  in  this. 

27.  For,  lo,  they  that  are  far  from  thee  shall  perish:  tlixru  hast  destroyed, 
or,  wilt  destroy,  all  them  that  go  a  whoring  from  thee. 

They  who  are  "  far  from  God,"  are  just  so  far  from  salvation ; 
and  of  course,  if  they  remain  in  that  situation,  must  "  perish."  Nor 
have  they  reason  to  expect  any  other  fate,  who  in  their  hearts  depart 
from  theholy  Jesus,  after  he  has  betrothed  them  to  himself  in  right- 
eousness ;  and  prefer  to  him  the  vilest  and  basest  of  his  enemies,  the 
world  and  the  flesh,  by  whose  wicked  hands  he  was  crucified  and 
slain. 

28.  But  it  is  good  for  me  to  draw  near  to  God :  I  have  put  my  trust  in  the 
Lord  God,  that  I  may  declare  all  thy  works. 

As  if  the  Psalmist  had  said,  in  other  words — Hear,  therefore,  the 
conclusion  of  the  whole  matter.  Let  others,  dazzled  by  the  blaze 
of  worldly  prosperity,  forsake  God,  to  obtain  a  share  of  it ;  or  mur- 
mur against  him,  because  they  cannot  obtain  it.  I  am  persuaded, 
it  now  is,  and  finally  will  be,  "good,"  delightful,  profitable,  and  hon- 
ourable, "  for  me  to  draw  near,  and  join  myself  to  him  ;"  which,  in 
this  life,  I  can  do  no  otherwise  than  by  believing  and  hoping  in  his 
holy  name  ;  "  I  will  put  my  trust  in  the  Lord  God,"  and  excite 
others  to  do  the  same  by  "declaring  his  works,"  and  dispensations ; 
that  all  may  perceive  what  an  amazing  difference  will  one  day  be 
made,  between  him  who  lusteth  after  the  creature,  and  him  who 
loveth  the  Creator. 


PSALM  LXXIV. 

ARGUMENT. — Upon  whatever  occasion  this  Psalm  might  have  been  originally  com- 
posed, it  is  plainly  intended  for  the  use  of  the  church  in  time  of  persecution.  1.  She 
bemoans  herself  as  deserted  by  God  ;  the  return  of  whose  favour  she  entreats,  2.  on 
account  of  his  having  redeemed  her;  3 — 9.  of  the  ravages  made,  and,  10.  the  re- 
proaches thrown  out  by  the  enemy  ;  11 — 15.  she  reminds  him  of  the  wonders  for- 
merly wrought  in  her  behalf,  and,  16,  17.  of  his  power  and  goodness,  manifested  in 
the  common  course  of  nature;  19.  of  the  relation  in  which  she  stands  to  him  ;  20. 
of  his  covenant ;  21,  22.  of  the  honour  of  his  name,  and,  23.  the  increasing  fury  of 
her  adversaries,  just  ready  to  swallow  her  up. 

1.  O  God,  why  hast  thou  cast  us  of  for  ever  ?  why  doth  thine  anger  smoke 
against  the  sheep  of  thy  pasture  ? 

God  not  only  permits,  but  by  his  prophet,  who  indited  this  form 
of  words,  directs  the  church,  under  persecution,  to  expostulate  with 
him  for  having,  to  all  appearance,  finally  deserted  her.  And  that, 
in  such  deplorable  circumstances,  she  may  move  his  compassion,  and, 
as  it  were,  revive  his  love  towards  her,  she  is  taught  to  remind  him 


A    COMMENTARY    ON    THE    PSALMS.  261 

of  that  endearing  relation  which  once  subsisted  between  him  and 
his  people,  the  relation  of  a  "shepherd"  to  his  "sheep."  The  soul, 
when  led  into  captivity,  and  detained  in  it,  by  a  prevailing  lust  or 
passion,  may  make  her  prayer  likewise  in  these  words,  adapted  to 
her  case. 

2.  Remember  thy  congregation  which  thou  hast  purchased  of  old  ;  the  rod, 
or  tribe,  or  portion,  of  thine  inheritance,  which  thou,  hast  redeemed;  this 
Mount  Sion,  wherein  thou  hast  dwelt. 

The  Israelitish  church  pleads  for  mercy,  upon  these  considera- 
tions, that  God  had  formerly  vouchsafed  to  redeem  her  from  the 
Egyptian  bondage,  and  to  fix  his  residence  on  Mount  Sion,  all 
which  would  prove  to  have  been  done  in  vain,  should  he  leave  her, 
at  last,  in  the  hands  of  her  enemies.  The  redemption  by  Jesus 
Christ,  and  his  habitation  in  the  church  Christian  by  his  Spirit,  are 
the  corresponding  arguments  to  be  urged,  on  similar  occasions,  by 
her,  and  by  the  believing  soul. 

3.  Lift  up  thy  feet  unto  the  perpetual  desolations :  even  all  that  the  enemy 
hath  done  wickedly  in  the  sanctuary. 

God  is  represented  as  having  withdrawn  himself,  and  departed 
afar  off;  he  is  therefore  entreated  to  return  without  delay,  to  view 
the  long-lasting  desolations  of  the  once  highly  favoured  city,  and 
the  ravages  made  by  aliens  in  the  sanctuary ;  which  could  not  but 
excite  in  him  compassion  for  his  people,  and  indignation  against 
their  enemies.  The  outward  calamities  of  a  persecuted  church 
should  cause  us  to  reflect  on  the  sad  havoc  and  devastation  made 
by  sin  and  Satan  in  the  soul,  which  before  was  the  city  and  temple 
of  the  living  God. 

4.  Thine  enemies  roar  in  the  midst  of  thy  congregations,  or,  places  of  wor- 
ship: they  set  up  their  ensigns  for  signs. 

No  sound  can  be  more  shocking  than  the  confused  clamours  of 
an  heathen  army  sacking  the  temple  ;  no  sight  so  afflicting,  as  that 
of  "the  abomination  of  desolation  standing  in  the  holy  place."  Tur- 
bulent passions  are  the  enemies,  which  raise  an  uproar  of  confusion 
in  the  heart ;  wealth,  power,  and  pleasure,  are  the  idols  which  pro- 
fane that  sanctuary. 

5.  A  man  was  famous  according  as  he  had  lifted  up  axes  upon  the  thick 
trees.  6.  But  now  they  break  down  the  carved  work  thereof  at  once  with  axes 
and  hammers. 

The  difficulty  of  these  verses  lies  altogether  in  the  first  word,  syp, 
without  which,  their  literal  construction  is  as  follows : — "As  he  who 
lifted  up  axes  in  the  thick  wood,  so  now  they,"  the  enemies,  above- 
mentioned,  "break  down  the  carved  work  thereof,"  of  the  sanctuary, 
"  with  hatchets  and  hammers."  Some  interpreters  render  srn  im- 
personally ;  not  "  He  was  famous,"  but  "  It  is  well  known,"  it  is 
manifest,  O  God,  to  all  the  world,  "  that  as  he  w^ho  lifteth  up  axes, 
so  now,"  &c.  Or,  may  not  the  sense  be — "  as  m  a  knowing,  skil- 
ful person,  one  who  understands  his  business,  lifted  up  the  axe  in 


262  A    COMMENTARY    ON    THE    PSALMS. 

the  thick  wood,  so  now  men  set  themselves  to  work  to  demolish  the 
ornaments  and  timbers  of  the  sanctuary."  The  words  suggest  an- 
other reason  why  God  should  arise  and  have  mercy  upon  Sion,  lest 
his  name  should  be  blasphemed  among  the  nations,  when  they  saw 
and  heard  of  the  sacrilegious  and  horrible  destruction  wrought  by 
the  enemy ;  whom  neither  the  majesty  of  the  temple  nor  the  rever- 
ence of  its  divine  inhabitant,  could  restrain  from  defacing  the  beauty 
of  holiness.  The  ornaments  of  the  internal  and  spiritual  temple 
sometimes  sulFer  as  much  from  the  fury  of  inordinate  affections,  as 
the  carved  work  of  the  sanctuary  ever  did  from  the  armies  of  Nebu- 
chadnezzar or  Antiochus. 

7.  They  have  cast  jire  into  thy  sanctuary ',  they  have  defiled,  or,  desecrated^ 
by  casting  down  the  dwelling-place  of  thy  name  to  the  ground. 

The  gates  of  the  second  temple  were  set  on  fire  by  Antiochus ; 
see  1  Mac.  iv.  38 ;  but  the  whole  fabric  of  the  first  was  burnt  by 
Nebuchadnezzar.  When  animosities  break  forth,  and  contentions 
are  raised  in  the  church,  "  fire  is  cast  into  the  sanctuary :"  when  the 
soul  sinks  under  a  temptation,  the  "dwelling-place  of  God's  name 
is  desecrated  to  the  ground." 

8.  They  said  in  their  hearts,  Let  lis  destroy  them  together:  they  have  burnt 
up  all  the  synagogues  of  God  in  the  land. 

Such  is  the  rage  of  infidels,  when  it  pleases  God,  for  the  sins  of 
his  people,  to  let  them  loose  upon  the  church  as  beasts  of  prey. 
From  scenes  like  these,  we  learn  the  temper  and  disposition  of  that 
raging  adversary  of  mankind  and  his  associates  ;  who,  if  permitted, 
would  root  Christianity  out  of  every  heart.  "  Watch,  therefore,  and 
pray,"  saith  the  Captain  of  our  salvation  to  all  his  soldiers. 

9.  We  see  not  our  signs,  there  is  no  more  any  prophet,  neither  is  there 
among  us  any  that  knoweth  how  long. 

Darkness  is  horrible  in  itself,  and  adds  horror  to  every  thing  else. 
The  church  therefore  complains  that,  in  the  midst  of  all  her  other 
troubles,  she'  was  deserted  by  the  light  of  heaven.  No  "  signs,"  or 
miracles,  were  exhibited  for  her  comfort ;  there  was  no  "  prophet," 
to  inform  her  concerning  the  will  of  God,  or  to  promise  her  an  "  end" 
of  her  afflictions,  as  Daniel  did  when  she  was  a  captive  in  Babylon. 
Sin  darkens  the  understanding,  taking  from  it  that  light,  the  direc- 
tion of  which  it  then  stands  most  in  need  of. 

10.  O  God,  hoio  long  shall  the  adversary  reproach?  shall  the  enemy  blas- 
pheme thy  name  for  ever?  11.  Why  withdrawest  thou  thy  hand,  even  thy 
right  hand  ?     Pluck  it  out  of  thy  bosom. 

To  an  enumeration  of  calamities  succeeds  a  prayer  for  deliverance, 
grounded  on  the  necessity  of  God's  vindicating  the  honour  of  his 
name  from  the  insolent  and  blasphemous  reproaches  and  scoffs  of 
the  enemy.  See  Ezek.  xx.  19.  He  is,  therefore,  entreated  to  make 
bare  his  arm  in  the  sight  of  the  nations,  and  to  let  his  right  hand 
become  glorious  in  the  vindication  of  his  name,  and  the  defence  of 
his  inheritance. 


A    COMMENTARY    ON    THE    PSALMS.  263 

12.  For  God  is  my  King  of  old,  working-  salvation  in  the  midst  of  the  earth. 

And  that  he  will  do  so,  there  is  always  reason  for  the  afflicted 
church  to  hope  ;  because,  as  her  "  King,"  he  conducted  and  pro- 
tected her  of  old,  and  wrought  "salvation"  for  her  upon  the  earth  ; 
temporal  salvation  by  the  hand  of  Moses;  eternal  salvation  by  the 
power  of  Christ. 

13.  Tlwu  didst  divide  the  sea  by  thy  strength ;  thou  'br eukest  the  heads  of 
the  dragons  in  the  waters. 

The  first  part  of  this  verse  alludes  to  that  marvellous  act  of  om- 
nipotence which  divided  the  Red  Sea,  for  Israel  to  pass  over  ;  the 
second  part,  to  the  return  of  its  waves  upon  the  heads  of  the  Egyp- 
tians, who,  like  so  many  sea-monsters,  opening  their  mouths  to  devour 
the  people  of  God,  were  overwhelmed,  and  perished  in  the  mighty 
waters.  The  Christian  church  is  taught  to  contemplate,  under  this 
figure,  the  salvation  of  her  children,  and  the  destruction  of  their  spiri- 
tual enemies,  by  the  waters  of  baptism,  (see  1  Cor.  x.  2,)  and  the 
Office  for  Baptism  in  the  Church  of  England.  Parallel  to  this  pas- 
sage in  our  Psalm  is  that  most  sublime  one,  Isa.  li.  9, 10, 11 :  "  Awake, 
awake,  put  on  strength,  O  arm  of  the  Lord  !  awake,  as  in  the  an- 
cient days,  in  the  generations  of  old.  Art  thou  not  it  that  hath  cut 
Rahab,  and  wTounded  the  dragon?  Art  thou  not  it  that  hath  dried 
the  sea,  the  waters  of  the  great  deep ;  that  hath  made  the  depths  of 
the  sea  a  way  for  the  ransomed  to  pass  over?  Therefore,  the  re- 
deemed of  the  Lord  shall  return,  and  come  with  singing  unto  Zion, 
and  everlasting  joy  shall  be  upon  their  heads; 'they  shall  obtain 
gladness  and  joy,  and  sorrow  and  mourning  shall  flee  away." 

14.  Thou  brcakest  the  heads  of  leviathan  in  pieces,  and  gavest  him  to  be 
meat  to  the  people  inhabiting  the  wilderness. 

"  Leviathan,"  stands  for  Pharaoh,  or  the  Egyptian  power,  repre- 
sented by  the  Egyptian  animal,  the  crocodile  of  Nile,  the  Egyptian 
river.  The  "heads  of  leviathan,"  are  the  princes  of  Egypt,  the 
leaders  of  the  Egyptian  armies.  And  "  the  people,  or  inhabitants 
of  the  wilderness,"  to  whom  they  were  given  for  a  prey,  are  not  men, 
but  a  species  of  wild  beasts,  hunting  the  deserts,  for  which  the  word 
t>wp  is  used,  Isa.  xiii.  21,  and  xxxiv.  14.  The  sense  therefore  is, 
that  the  bodies  of  Pharaoh  and  his  captains  were  thrown  on  shore 
by  the  sea,  and  so  became  food  for  the  wild  beasts  of  the  neighbour- 
ing deserts.  The  final  destruction  of  the  adversaries  of  Messiah's 
kingdom  is  described  at  large  under  a  like  image,  Rev.  xix.  17,  &c. 

15.  Thou  didst  cleave  the  fountain  and  the  flood— that  is,  draw  forth  the 
fountain  and  the  food,  by  cleaving  the  rock— thou  diiedst  up  mighty  rivers. 

Two  other  remarkable  exertions  of  the  divine  power  in  favour  of 
the  Israelites  are  here  referred  to.  Water  was  brought  out  of  the 
rock,  to  satisfy  their  thirst  in  the  time  of  drought ;  and  the  river  Jor- 
dan was  dried  up,  to  open  the  passage  for  them  into  Canaan.  In 
the  former  of  these  transactions,  faith  beholds  the  water  of  life  spring- 
ing from  the  Rock  of  Salvation;    in  the  latter  are  discerned  the 


264  A    COMMENTARY    ON    THE    PSALMS. 

mystic  death  and  resurrection  of  Christians,  as  a  prelude  to  the -cor- 
poreal ;  when,  rising  from  the  depths  of  the  grave,  they  shall  enter 
into  the  kingdom  of  heaven. 

16.  The  day  is  thine,  the  night  also  is  thine,  thou  hast  prepared  the  light 
and  the  sun.  17.  Thou  hast  set  all  the  borders  of  the  earth :  thou  hast  made 
summer  and  winter. 

From  the  miraculous  interpositions  of  God,  in  behalf  of  his  people, 
the  church  passes  to  those  ordinary  and  standing  evidences  of  his 
goodness  towards  us,  the  sweet  vicissitudes  of  light  and  darkness, 
and  the  grateful  succession  of  times  and  seasons  ;  by  which  man  is 
taught,  in  the  most  sorrowful  night,  to  look  for  a  joyful  morning ; 
and,  during  the  severest  winter,  to  expect  a  reviving  spring.  Thus 
is  the  revolving  year  our  constant  instructor  and  monitor;  inces- 
santly inculcating  the  duties  of  faith  and  hope,  as  well  as  those  of 
adoration,  gratitude,  and  praise. 

18.  Remember  this,  that  the  enemy  hath  reproached,,  O  Lord,  and  (hat  the 
foolish  people  have  blasphemed  thy  name.  19.  O  deliver  not  the  soul  of  thy 
turtle-dove  unto  the  multitude  of  the  wicked,  forget  not  the  congregation  of 
thy  poor  for  ever. 

After  endeavouring  to  support  her  own  faith,  and  excite  the  zeal 
of  God  for  his  inheritance,  by  a  rehearsal  of  former  mercies,  the 
church  again  urges  the  argument  of  "  reproach,"  touched  on  before 
at  ver.  10;  and  then  reminds  her  Saviour  of  that  endearing  appel- 
lation of  his  "  turtle-dove,"  by  which  he  had  not  disdained  to  address 
her  in  times  past.  This  turtle-dove,  simple,  defenceless,  solitary, 
meek,  timid,  and  mournful,  was  in  danger  of  being  speedily  de- 
voured by  her  inveterate  and  implacable  enemies  ;  who,  like  birds 
of  prey,  beset  her  on  all  sides,  thirsting  impatiently  for  her  blood. 
What  an  irresistible  force  do  these  circumstances  give  to  the  words, 
"  O  deliver  not  the  soul  of  thy  turtle-dove  unto  the  multitude  of  the 
wicked  ;  and  forget  not  the  congregation  of  thy  poor  for  ever  !"  Let 
us  not  fail,  in  the  hour  of  temptation,  to  use  them,  and  try  the  suc- 
cess of  them. 

23.  Have  respect  unto  the  covenant :  for  the  dark  places  of  the  earth,  or,  the 
land,  are  full  oftlie  habitations  of  cruelty. 

The  main  anchor  of  the  holy  ark,  in  storms  and  tempests,  is  faith 
in  the  covenant  of  grace,  made  from  the  beginning  in  Messiah; 
communicated  to  Noah,  Abraham,  David,  &c.  as  his  illustrious  rep- 
resentatives, and  in  them  to  the  house  of  Israel  ;  accomplished  (as 
Zacharias  beareth  witness  by  his  song,  Luke  i.  72,  &c.)  at  the  birth 
of  Christ,  and  then  extended  to  the  Gentiles.  To  this  covenant,  and 
the  promises  made  therein,  the  church  here  appeals,  at  a  time  when 
the  enemy  ravaged  the  promised  land  at  pleasure,  and  every  thing 
seemed  to  forebode  the  utter  extirpation  of  the  law  and  people  of  God. 
Hither,  therefore,  the  soul  is  to  fly  for  refuge,  when  nothing  else 
seems  capable  of  affording  any. 


A    COMMENTARY    ON    THE    PSALMS-  265 

21.  O  let  not  the  oppressed  return  ashamed:  let  the  poor  and  needy  praise 
thy  name. 

It  is  for  the  honour  of  God,  that  they  who  have  recourse  to  him 
for  help  should  not,  by  "returning"  without  it,  suffer  "shame" 
and  confusion,  in  the  presence  of  their  insulting  adversaries.  And 
another  motive  to  engage  his  assistance  is.  that,  for  every  lost  soul, 
there  will  be  a  voice  the  less  in  that  choir  which  is  to  "praise  his 
name  "  to  all  eternity. 

22.  Arise,  O  God,  plead  thine  own  cause:  remember  how  the  foolish  man 
blasphemeih  thee  daily.  23.  Forget  not  the  voice  of  thine  enemies:  the  tu- 
mult of  those  that  rise  up  against  thee  increaseth  continually. 

The  church,  growing  more  importunate  in  her  petitions,  as  the 
danger  increased,  beseeches  God  to  appear  in  her  cause,  as  being  in 
effect  his  own,  on  account  of  his  promises,  his  attributes  of  righteous- 
ness and  truth,  and  the  reproaches  cast  on  Him  through  his  people. 
While  speaking,  she  seems  to  hear  the  tumultuous  clamours  of  the 
approaching  enemy,  growing  every  minute  louder  as  they  advance  : 
and  we  leave  the  "  turtle-dove,"  without  the  divine  assistance,  ready 
to  sink  under  the  talons  of  the  rapacious  eagle. 


FIFTEENTH  DAY.— MORNING  PRAYER. 

PSALM  LXXY. 

ARGUMENT. — The  prophet,  1.  gives  thanks  with  the  church  to  God  for  the  mani- 
festation of  his  name,  and  the  wonders  of  salvation  wrought  thereby.  2.  He  declares 
his  resolution  of  executing  judgment  and  justice  in  his  kingdom,  which,  3.  had  been 
in  disorder  and  confusion  ;  4,  5.  he  rebukes  the  wicked  ;  6—8.  reminds  them  of  the 
power,  providence,  counsels,  and  judgments  of  God  ;  9,  10.  he  concludes  with  re- 
peating his  resolution  to  praise  God,  to  break  the  power  of  wickedness,  and  to  estab- 
lish righteousness. 

1.  Unto  thee,  O  God,  do  we  give  thanks  :  unto  thee  do  we  give  thanks :  for 
that  thy  name  is  near,  thy  wondrous  works  declare. 

The  church  offers  up  her  repeated  praises  to  God  for  deliverance ; 
she  acknowledges  the  presence  of  his  name  in  the  midst  of  her, 
which  had  been  evidenced  by  the  "  wonderful  works"  wrought  for 
her  salvation.  Upon  whatever  occasion  these  words  were  originally 
endited,  the  Christian  church  now  celebrates  in  them  that  great  de- 
liverance which,  by  so  many  miracles  of  mercy  and  power,  hath 
been  accomplished  for  her  through  Messiah,  who  is  in  Scripture  fre- 
quently styled  "  the  name  of  Jehovah."     See  Isa.  xxx.  27. 

2.  When  I  shall  receive  the  congregation,  I  will  judge  uprightly. 
The  first  verse  was  spoken  by  many  persons  ;  "  Unto  thee,  O  God, 
do  we  give  thanks ;"  here  the  speaker  is  one,  and  that  one  is  plainly 
a  ruler,  who  promises,  that  when  he  shall  have  "  received  the  con- 
gregation," or,  as  some  render  it,  "  when  he  shall  have  gotten  an 
appointed,  or  fit  time,  or  season,"  that  is,  when  he  shall  be  estab- 

34 


266  A   COMMENTARY    ON    THE    PSALMS. 

lisbed  in  power  and  authority,  at  a  fit  time  and  place,  he  will  "judge 
uprightly,"  and  introduce  a  thorough  reformation  into  a  kingdom, 
which,  as  we  shall  find  by  the  following  verse,  stood  greatly  in  need 
of  it.  From  these  circumstances  it  should  seem  most  probable,  that 
David  is  speaking  of  his  advancement  to  the  throne  of  Israel,  and 
the  intended  rectitude  of  his  administration,  when  he  should  be  set- 
tled thereon.  What  David  did  in  Israel,  was  done  in  the  church 
universal,  by  him  who  sat  upon  the  throne  of  David,  when  he  "re- 
ceived," for  his  inheritance,  the  great  "  congregation  "  of  the  Gen- 
tiles, and  the  earth  was  full  of  the  "  righteousness  "  of  Jehovah. 

3.  The  earth,  or,  the  land,  and  all  the  inhabitants  thereof,  are.  or,  were,  dis- 
solved :  I  bear  up  the  pillars  of  it. 

Civil  distractions,  and  the  continual  irruptions  of  foreign  enemies, 
had  thrown  the  Israelitish  affairs  into  confusion,  and  "dissolved" 
the  frame  of  government :  until,  by  the  re-establishment  of  royal  au- 
thority, countenance  and  support  were  again  given  to  all  the  subor- 
dinate magistrates  ;  who  are,  in  their  respective  stations,  the  "  pillars  ° 
of  a  community.  Such  was  the  universal  corruption  and  dissolu- 
tion of  manners  both  among  Jews  and  Gentiles,  when  Messias,  en- 
tering upon  his  regal  office,  reformed  the  world,  raised  the  glorious 
fabric  of  the  church,  and  made  his  apostles  and  their  successors  the 
"pillars"  of  his  spiritual  kingdom.  Let  men  support  religion,  and 
God  will  support  them. 

4.  /  said  unto  the  fools,  Deal  not  foolishly :  and  to  the  wicked,  Lift  not 
up  the  horn:  5.  Lift  not  up  your  horn  on  high;  speak  not  with  a  stiff 
neck. 

"  Where  the  word  of  a  king  is,  there  is  power."  The  prophet  ad- 
dresses himself  to  the  opposers  of  his  government,  and  the  disturb- 
ers of  Israel :  he  urges  the  "  folly "  of  exalting  themselves  against 
their  prince ;  and  exhorts  them,  for  their  own  sakes,  to  humility  and 
obedience.  Is  not  this  the  very  message  which  the  ministers  of 
Christ  have  received  from  their  King,  and  are  commanded  to  deliver 
to  the  world  'I 

6  For  promotion  cometh  neither  from  the  east,  nor  from  the  west,  nor 
from  the  south;  7.  But  God  is  the  judge;  heputteth  down  one,  and  setteth 
up  another. 

The  opposition  mentioned  in  the  preceding  verse,  was  called 
"  folly."  In  these  verses  it  is  proved  to  be  such ;  as  being  an  oppo- 
sition, in  effect,  to  the  counsels  of  heaven;  for,  not  by  worldly  power 
or  craft,  but  by  the  designation  and  providence  of  God  himself,  the 
supreme  judge  of  princes,  and  disposer  of  kingdoms,  wras  the  house 
of  Saul  "  put  down,"  and  the  house  of  David  "setup."  And  are 
not,  then,  the  enemies  of  the  Son  of  God  in  arms  against  the  Fa- 
ther ;  who,  according  to  the  promises  going  before  concerning  him, 
hath  highly  exalted  him  ;  hath  committed  all  power  and  judgment 
to  him;  and  hath  put  all  things  under  his  feet?  Yea,  and  the  hour 
is  coming,  when  he  shall  put  down  all  rule,  and  all  authority,  and 
power,  and  the  Lord  Jesus   alone   shall  be  exalted  in  that  day. 


A    COMMENTARY    ON    THE    PSALMS.  267 

What  will  then  be  the  portion  of  his  impenitent  adversaries  the 
next  verse  will  inform  us. 

8.  For  in  the  hand  of  the  Lord  there  is  a  cup,  and  the  wine  is  red;  it  is 
full  of  mixture  ;  and  he  poureth  out  of  the  same :  but  the  dregs  thereof  all 
the  wicked  of  the  earth  shall  wring-  them  out,  and  drink  them. 

As  the  choicest  of  heavenly  blessings  are  frequently  in  Scripture 
represented  by  the  salutary  effects  of  wine,  a  cup  of  which  the  mas- 
ter of  the  family  is  supposed  to  hold  in  his  hand,  ready  to  distribute 
due  portions  of  it  to  those  around  him  ;  so  from  the  noxious  and  in- 
toxicating qualities  of  that  liquor,  when  drunk  strong,  and  in  too 
large  a  quantity,  is  borrowed  a  most  tremendous  image  of  the  wrath 
and  indignation  of  Almighty  God.  Calamity  and  sorrow,  fear  and 
trembling,  infatuation  and  despair,  the  evils  of  the  present  life,  and 
of  that  which  is  to  come,  are  the  bitter  ingredients  which  compose 
this  most  horrible  cup  of  mixture.  It  is  entirely  in  the  hand  and 
disposal  of  God,  who,  through  every  age,  has  been  pouring  out,  and 
administering  of  its  contents,  more  or  less,  in  proportion  to  the  sins 
of  men.  But  much  of  the  strength  and  power  of  the  liquor  still  re- 
mains behind,  until  the  day  of  final  vengeance.  It  will  be  then  ex- 
hausted, even  to  the  dregs,  by  unrepenting  rebels ;  when  "  burning 
coals,  fire,  and  brimstone,"  and  eternal  "  tempest,"  shall  be  "  the 
portion  of  their  cup."     Ps.  xi.  6. 

9.  But  I  will  declare  for  ever;  I  will  sing  praises  to  the  God  of  Jacob. 

These  dispensations  of  mercy  and  judgment  the  prophet  resolves 
to  "  declare"  to  the  world  for  ever,  by  thus  "  singing"  the  works  and 
the  "  praises"  of  God,  in  psalms,  and  hymns,  and  spiritual  songs. 
And  while  we  now  sing  them,  we  declare  our  resolution  to  be  the 
same  with  his. 

10.  All  the  horns  of  the  wicked  also  will  I  cut  off;  bat  the  horns  of  the 
righteous  shall  be  exalted. 

He  determines  likewise,  as  every  good  governor  should  do,  to  ex- 
ert *he  authority  with  which  he  was  entrusted  ;  to  break  the  power 
of  triumphant  wickedness,  and  to  exalt  that  righteousness  which  ex- 
alteth  a  nation ;  hereby  rendering  himself  a  fit  image  of  Him,  who 
hath  since  done  away  transgression,  and  brought  in  everlasting  right- 
eousness, who  will  one  day  turn  the  wicked  into  hell,  and  exalt  his 
faithful  servants  to  reign  with  him  in  heaven.  Already  he  reigns  in 
them  upon  earth  ;  causing  "  all  carnal  affections  to  die  in  them,  and 
all  things  belonging  to  the  Spirit  to  live  and  grow  in  them. 


PSALM  LXXVI. 


ARGUMENT. — It  is  obvious,  at  first  sight,  to  any  one  who  reads  this  Psalm,  that  it 
was  composed  as  a  thanksgiving  hymn,  on  account  of  some  great  deliverance 
wrought  for  his  people,  by  the  immediate  hand  of  God.  The  miraculous  destruction 
of  the  Assyrian  army  by  the  angel,  in  the  days  of  king  Hezekiah,  is  generally 
pitched  upon  as  the  subject  of  it,  and  affirmed  to  be  so  by  the  ancient   Greek  in- 


268  A    COMMENTARY    ON    THE    PSALMS. 

scription  prefixed  to  it  in  the  LXX.  version.  The  prophet,  1,  2.  declares  the  glory 
which  God  hath  gotten  him  in  Israel  ;  3—6.  describes  the  circumstances  of  the  de- 
liverance, with,  7.  a  reflection  thereupon;  8 — 10.  he  mentions  the  effects  it  had  pro- 
duced among  the  nations,  and,  11,  12.  those  which  it  ought  to  produce  in  Israelitish 
hearts.  The  ideas  are  to  be  transferred  to  the  salvation  of  the  church  universal,  by 
the  destruction  of  sin  and  Satan,  and  the  overthrow  of  the  persecuting  powers. 

1.  In  Judah  is  God  known;  his  name  is  great  in  Israel.  2.  In  Salem  also 
is  his  tabernacle,  and  Jiis  dwelling-place  in  Sion. 

On  occasion  of  some  great  deliverance,  the  prophet  speaks  in 
transport  concerning  that  presence  and  protection  of  God  which  the 
highly  favoured  Judah  once  enjoyed.  She  enjoyed  them  while  she 
continued  faithful,  and  really  was  what  she  professed  to  be.  But,  on 
account  of  her  infidelity,  and  rejection  of  her  Messiah,  an  alteration  of 
circumstances  has  taken  place.  They  are  no  longer  Jews,  who  are 
such  outwardly ;  nor  is  that  circumcision,  which  is  outward  in  the 
flesh  ;  but  they  are  Jews  who  believe  in  the  Son  of  God  ;  and  they 
are  of  the  circumcision  who  are  cleansed  by  him  from  all  filthiness 
of  flesh  and  spirit.  The  Gentile  Christian  church  hath  succeeded 
to  the  privileges  of  the  Israelitish.  In  her  now  "  God  is  known"  by 
the  gospel;  and  "his  name  is  great"  in  her,  by  reason  of  all  the 
mighty  wonders  which  he  hath  wrought  for  her  :  she  is  the  true 
"  Salem,"  or  city  of  peace ;  she  is  the  true  "  Sion,"  the  spiritual, 
holy,  and  beloved  hill ;  and  in  her  is  the  "  tabernacle"  and  "  dwell- 
ing-place" of  God  her  Saviour,  by  the  Spirit. 

3.  There  brake  he  the  arrows  of  the  bow,  the  shield,  and  the  sword,  and  the 
battle. 

When  God  appeared  in  the  defence  of  his  ancient  people,  the 
weapons  of  their  enemies  were  at  once  blunted  and  broken,  and  all 
the  formidable  apparatus  of  war  became,  in  a  moment,  utterly  use- 
less. Such  was  the  event,  when  the  holy  Jesus  entered  the  lists 
against  our  spiritual  adversaries  "  for"  us  ;  and  such  ever  will  be  the 
event,  when  he  engages  them  "  in"  us. 

4.  Thou  art  more  glorious  and  excellent  than  the  mountains  of  prey. 

This  may  be  a  beautiful  apostrophe  to  Mount  Sion,  (mentioned 
ver.  2,)  as  appearing  infinitely  more  glorious  and  excellent,  through 
the  favour  and  protection  of  her  God,  than  the  arm  of  flesh  and  the 
instruments  of  war  could  render  the  kingdoms  of  the  earth,  which 
set  themselves  against  her  ;  and  which,  for  their  tyranny,  and  cruelty, 
and  the  ravages  committed  by  them,  are  likened  to  those  mountains 
where  beasts  of  prey,  with  similar  dispositions,  rove,  and  roar,  and 
devour.  The  powers  of  the  world  "  make  war  with  the  Lamb, 
whose  station  is  upon  Mount  Sion  ;"  but  "  the  Lamb  shall  overcome 
them,  for  he  is  Lord  of  lords,  and  King  of  kings ;  and  they  that 
are  with  him  are  called,  and  chosen,  and  faithful."  Rev.  xiv.  1 ; 
xvii.  14. 

5.  The  stout-hearted  are  spoiled,  they  have  slept  their  sleep:  and  none  of 
the  men  of  might  have  found  their  hands.  6.  At  thy  rebuke,  O  God  of  Ja- 
cob, both  the  chariot,  or,  rider,  and  horse,  are  cast  into  a  dead  sleep. 

It  must  be  acknowledged  that  these  two  verses  seem,  in  a  very 


A    COMMENTARY    ON    THE    PSALMS.  269 

particular  manner,  to  point  at  the  miraculous  destruction  of  Senna- 
cherib's army,  when  the  "stout-hearted,"  who  doubted  not  of  taking 
and  spoiling  the  holy  city,  were  themselves  suddenly  "  spoiled"  of 
strength  and  life ;  they  "slept  their  sleep,  and  found  not  their  hands  ;" 
they  awaked  not  again  to  the  use  of  their  powers  and  faculties ;  a 
rebuking  blast  was  sent  from  the  God  of  Jacob,  under  which  the 
flower  of  Assyria  withered  in  the  space  of  a  night,  and  in  the  morn- 
ing was  no  more;  "the  horse  and  his  rider  were  cast  into  a  dead 
sleep ;"  they  slept  the  sleep  of  death.  How,  in  a  moment,  "  were 
the  mighty  fallen,  and  the  weapons  of  war  perished  !"  How  aston- 
ishing the  downfall  of  the  tyrant !  How  complete  the  triumph  of 
the  daughter  of  Sion  !  Such  will  be  the  destruction  of  the  world  ; 
such  the  salvation  of  the  people  of  God  ! 

7.  Thou,  even  thou,  art  to  be  feared;  and  who  may  stand  in  thy  sight,  ichen 
once  thou  art  angry  ? 

Why  are  the  miraculous  exertions  of  Omnipotence  recorded  in  the 
book  of  life,  but  to  suggest  to  us  this  reflection,  that  God,  and  God 
only,  is  the  proper  object  of  our  fear  ;  since  neither  the  wisdom  of 
the  wise,  nor  the  power  of  the  mighty,  no,  not  the  world  itself,  can 
stand  a  single  moment  before  him,  "  when  once  he  is  angry  ?"  Yet 
we  continue  to  dread  any  frowns  but  those  of  heaven  ;  and  one  poor, 
vain,  sinful  man  shall,  through  a  course  of  sixty  or  seventy  years, 
incessantly  and  undauntedly  tempt  and  provoke  Him  who  destroyed 
185,000  in  a  night.     What  is  this  but  madness  ? 

8.  Thou  didst  cause  judgment  to  be  heard  from  heaven  ;  the  earth  feared, 
and  icas  still ;  9.  When  God  arose  to  judgment,  to  save  all  the  meek  of  the, 
earth,  or,  the  afflicted  of  the  land. 

A  destruction  so  far  exceeding  human  power,  was  evidently  the 
sentence  of  God's  judgment,  audibly  pronounced  from  the  eternal 
throne  ;  and  it  was  heard  by  all  the  earth,  with  an  awful  silence, 
as  when  he  speaks  to  attentive  nature  in  thunder.  Such  was  the 
effect  which  this  interposition  in  behalf  of  his  people  produced  among 
the  surviving  Assyrians  and  the  neighbouring  nations.  Let  us  carry 
our  thoughts  on  to  the  sensations  which  will  be  felt  in  the  hearts  of 
men,  at  that  hour  when  the  last  trump  shall  sound  in  the  heavens, 
and  the  earth  shall  shake  from  her  foundations  ;  when  God  shall 
arise  to  execute  judgment  on  the  adversaries  of  his  church  ;  and  to 
save,  with  an  everlasting  salvation,  all  the  meek  and  afflicted  of  the 
earth. 

10.  Surely  the  wrath  of  man  shall  praise  thee :  the  remainder  of  wrath 
shalt  thou  restrain. 

The  wrath  of  man,  and  of  Satan  himself,  against  the  church, 
turns,  in  the  end,  to  the  praise  and  glory  of  God,  who  represses  it 
when  at  its  height ;  and  at  all  times  appoints  those  bounds  which  it 
cannot  pass,  any  more  than  the  raging  waves  of  the  ocean  can  over- 
flow their  appointed  barrier  of  sand. 

1 1.  Vow  and  pay  unto  the  Lord  your  God :  let  all  that  are  round  about  him 


270  A    COMMENTARY    ON    THE    PSALMS. 

bring  presents  unto  him  that  ought  to  be  feared.     12.  He  shall  cut  off,  or,  re- 
strain, the  spirit  of  princes  ;  he  is  terrible  to  the  kings  of  the  earth. 

If  such  should  have  been  the  gratitude  and  devotion  of  Israelites, 
for  a  temporary  deliverance  from  the  fury  of  an  earthly  tyrant,  how 
much  higher  ought  that  of  Christians  to  rise,  for  eternal  redemption 
from  the  great  oppressor  !  How  ought  they  to  "  vow  and  pay  their 
vows  unto  the  Lord  their  God  ;  to  bring  presents,"  to  offer  all  they 
have,  and  all  they  are,  to  him  who  is  so  greatly  "  to  be  feared,"  so 
highly  to  be  loved  ;  to  him  who  "  restrains"  the  fury  of  evil  angels, 
as  well  as  "  the  spirit  of  princes  ;"  and  is  "  terrible"  to  the  powers  of 
darkness,  no  less  than  to  "  the  kings  of  the  earth  !" 


PSALM  LXXVIL 


ARGUMENT. — As  the  foregoing  Psalm  was  evidently  composed  when  the  church 
had  obtained  deliverance  from  her  enemies,  this  seems  no  less  plainly  to  have  been 
written  at  a  time  when  she  was  in  captivity  under  them.  It  contains,  1 — 4.  a  com- 
plaint of  sufferings:  and,  5 — 20.  a  description  at  large  of  the  struggle  between  dis- 
trust and  faith  ;  which  latter  prevails,  by  having  recourse  to  the  consideration  of  an- 
cient mercies  ;  particularly,  that  of  redemption  from  Egypt.  The  Psalm  is  ad- 
mirably calculated  for  the  use  and  consolation  of  any  church,  or  soul,  when  in  af- 
fliction and  distress. 

1.  I  cried  unto  God  with  my  voice,  even  unto  God  with  my  voice;  and  he 
gave  ear  unto  me. 

Uneasiness  in  the  heart  will  utter  itself  by  the  "  voice ;"  and  when 
the  pain  is  intense,  the  "  cry"  will  be  loud.  Only  let  it  take  a  right 
direction,  and  ascend  to  heaven  ;  let  the  application  be  made  to 
"  God,"  who  will  both  "  hear"  and  help  ;  not  to  the  world,  which 
will  not  do  one,  and  cannot  do  the  other.  The  cries  of  the  Son  of 
God  alone  were  heard  for  his  own  sake  ;  the  cries  of  all  other  men 
are  heard  for  his  sake. 

2.  In  the  day  of  my  trouble  I  sought  the  Lord :  my  sore  ran  in  the  night, 
and  ceased  not;  Heb.  my  hand  was  stretched  met  in  the  night,  and  ceased 
not,  or,  without  intermission  ;  my  soul  refused  to  be  comforted. 

To  a  soul  deeply  sensible  of  the  world's  vanity,  and  the  misery  of 
sin,  every  day  is  a  "  day  of  trouble,"  and  the  whole  time  of  her  pil- 
grimage is  a  long,  dark,  and  wearisome  "  night,"  during  which  she 
seeks  after  her  beloved  by  prayer ;  and,  for  the  sake  of  him,  and 
those  future  joys  which  she  expects  in  his  presence,  the  pleasures  of 
sense  are  put  away  from  her,  and  she  "  refuses  to  be  comforted"  by 
such  comforters.  An  Israelite  cannot  enjoy  himself  in  Babylon  ;  a 
Christian  cannot  find  perfect  satisfaction  in  the  world:  a  return  to 
Jerusalem  will  employ  the  thoughts  of  both. 

3.  /  remembered  God,  and  was  troubled  ;  I  complained,  and  my  spirit  was 
overwhelmed. ;  or.  /  remembered  God,  and  made  a  noise,  i.  e.  in  prayer  to  him ; 
1  meditated,  and  my  spirit  was  obscured,  or,  darkened,  through  grief  and 
affliction. 

This  is  a  fine  description  of  what  passes  in  an  afflicted  and  de- 


A    COMMENTARY    ON    THE    PSALMS.  271 

jected  mind.  Between  the  remembrance  of  God  and  his  former 
mercies,  and  the  meditation  on  a  seeming  desertion  under  present 
calamities,  the  affections  are  variously  agitated,  and  the  prayers  dis- 
turbed, like  the  tumultuous  waves  of  a  troubled  sea  ;  while  the  fan- 
light from  above  is  intercepted,  and  the  face  of  heaven  overwhelmed 
with  clouds  and  darkness. 

4.  Thou  holdest  mine  eyes  waking :  I  am  so  troubled  that  I  cannot  speak. 

Through  grief  and  anxiety  it  is,  that  the  eyes  are  made  to  keep 
all  the  watches  of  the  night,  and  wait  in  vain  for  sleep  to  relieve 
them  from  duty,  until  the  dawning  of  the  morning.  To  a  night  so 
spent,  may  a  season  of  captivity  or  persecution  be  compared.  Thus 
the  ancient  church  looked  for  the  first  advent  of  Christ ;  and  thus 
doth  the  church  which  now  is  expect  his  second  ;  prolonging  her 
vigils,  even  unto  the  dawning  of  that  morning  which  is  at  once  to 
put  a  period  to  darkness  and  to  sorrow.  In  the  meantime,  she  giveth 
herself  to  meditation  and  prayer. 

5.  I  have  considered  the  days  of  old,  the  years  of  ancient  times.  6.  I  call  to 
remembrance  my  song  in  the  night :  1  commune  with  mine  own  heart ;  and 
my  spirit  maketh  diligent  search. 

Recollection  of  former  mercies  is  the  proper  antidote  against  a 
temptation  to  despair,  in  the  day  of  calamity.  And  as  in  the  divine 
dispensations,  which  are  always  uniform  and  like  themselves,  what- 
ever has  happened  happens  again,  when  the  circumstances  are  simi- 
lar ;  the  experience  of  "  ancient  times  "  is  to  be  called  in  to  our  aid, 
and  duly  consulted.  Nay,  we  may  perhaps  "  remember"  the  time, 
when  we  ourselves  were  led  to  compose  and  utter  a  "song"  of  joy 
and  triumph,  on  occasion  of  signal  mercies  vouchsafed  us.  Upon 
these  topics  we  should,  "in  the  night  of  affliction,  commune  with 
our  own  hearts,  and  make  diligent  search,"  as  Daniel  did  in  Baby- 
lon, into  the  cause,  the  nature,  and  the  probable  continuance  of  our 
troubles  ;  with  the  proper  methods  of  shortening,  and  bringing  them 
to  an  end,  by  suffering  them  to  have  their  intended  and  full  effect, 
in  a  sincere  repentance,  and  thorough  reformation. 

7.  Will  the  Lord  cast  off  for  ever  ?  and  will  he  be  favourable  no  more  ?  8.  Is 
his  mercy  clean  gone  for  ever?  doth  his  promise  fail  for  evermore?  9.  Hath 
God  forgotten  to  be  gracious  1  hath  lie  in  anger  shut  up  his  tender  mercies  ? 

The  Psalmist  now  relates  the  process  of  his  meditations,  and  of 
that  controversy  which  arose  in  his  heart  between  faith  and  distrust. 
While  he  viewed  the  distressful  scene  around  him,  he  found  himself 
strongly  tempted  to  question  God's  love  of  the  church  ;  to  think  that 
he  had  finally  rejected  his  people;  that  the  promised  mercy  of  re- 
demption would  never  be  accomplished ;  and  that  indignation  had 
constrained  the  bowels  of  our  heavenly  Father,  which  no  longer 
yearned  towards  his  afflicted  children.  These  were  the  thoughts 
suggested  to  a  desponding  soul  by  the  desolations  of  Sion  at  that 
time ;  and  the  state  of  things  in  the  world  may  possibly  be  such,  as 
to  suggest  the  like  thoughts  to  many  in  the  Christian  church,  before 
our  Lord  shall  appear  again,  for  her  final  redemption,     lmagina- 


272  A    COMMENTARY    ON    THE    PSALMS. 

tions  of  the  same  cast  will  offer  themselves  to  the  mind  of  the  sinner, 
when  the  hand  of  God  lias  lain  long  and  heavy  upon  him,  by  the 
infliction  of  outward  calamities,  or  the  terrors  of  conscience. 

10.  And  I  said,  This  is  my  infirmity :  but  I  will  remember  the  years,  or, 
changes,  of  the  right  hand  of  the  Most  High. 

To  the  insinuations  of  distrust,  faith  now  begins  to  reply.  The 
sufferer  checks  himself  in  his  former  train  of  thought,  and  humbly 
acknowledges  it  to  have  sprung  from  a  mind  dispirited,  and  rendered 
timid  by  misfortunes :  "  I  said,  This  is  my  infirmity  ;"  but  he  im- 
mediately strengthens  himself  by  reflecting,  that  all  "changes"  in 
the  conditions  of  men  are  effected,  for  reasons  of  infinite  wisdom  and 
goodness,  by  "  the  right  hand  of  the  Most  High  ;"  which  is  not 
shortened,  but  can  still,  as  formerly,  when  he  sees  fit,  deliver  and 
exalt,  as  well  as  punish  and  depress  his  people.  What,  therefore, 
though  the  daughter  of  Sion  be  in  captivity,  and  her  enemies  insult 
over  her  ?  Messias  cometh,  who  shall  redeem  her,  and  all  nations  ; 
and  then  shall  "  the  right  hand  of  the  Most  High"  work  an  univer- 
sal and  a  glorious  "change"  upon  the  earth. 

11.  I  will  remember  the  works  of  the  Lord  :  surely  I  will  remember  thy  won- 
ders of  old.  12.  /  will  meditate  also  of  all  thy  works,  and  talk  of  thy 
doings. 

Thus  restored  to  a  right  frame  of  mind,  the  Psalmist,  instead  of 
brooding  any  longer  over  the  calamities  of  his  own  time,  resolves  to 
turn  his  thoughts  towards  the  divine  dispensations  of  old  ;  to  medi- 
tate on  God's  former  works  and  wonders  ;  his  works  of  justice  and 
mercy,  of  power  and  wisdom,  of  nature  and  grace  ;  and,  by  gratefully 
celebrating  them,  to  invigorate  his  faith  in  the  salvation  to  come,  of 
which  they  were  so  many  earnests  and  pledges.  And  it  is  this  con- 
sideration which  makes  the  eucharistic  Psalms  ever  pleasing,  and 
ever  comfortable  to  the  mind  ;  they  are  appeals  to  those  attributes 
which  have  been  so  often  displayed  in  the  cause  of  the  church  ;  they 
are  acts  of  faith,  looking  backward  to  the  past,  and  forward  to  the  fu- 
ture ;  they  are  praises,  and  they  are  prayers. 

13.  Thy  way,  O  God,  is  in  the  sanctuary,  or,  in  holiness:  who  is  so  great  a 
god  as  our  God? 

Faith,  now  reinstated  in  its  sovereignty  over  the  prejudices  and 
fears  of  the  soul,  and  again  placed  upon  the  judgment-seat,  pro- 
nounces the  "ways"  or  proceedings  of  God  to  be  such  as,  when 
weighed  in  the  balance  of  the  "sanctuary,"  and  judged  of  by  the  di- 
vine rule  and  manner  of  acting,  will  be  found  agreeable  to  the  stand- 
ard of  perfect  "holiness."  An  assurance  is  likewise  expressed,  that 
the  power  of  God,  however  it  may,  for  a  time,  lie  dormant,  yet  still 
retains  the  same  superiority,  of  which  former  exertions  show  it  to 
have  been  possessed  over  the  gods  of  the  nations,  the  elements  of  na- 
ture, and  the  powers  of  the  world  ;  insomuch  that  nothing,  which 
was  ever  called  by  others,  or  called  itself  "  god,"  was  able  to  stand 
before  Jehovah,  the  God  of  Israel :  "  Who  is  so  great  a  god  as  our 


A    COMMENTARY    ON    THE    PSALMS.  273 

God?"  Thus,  "All  power  is  given  unto  me  in  heaven  and  in  earth," 
saith  our  blessed  Lord,  Matt,  xxviii.  18,  for  the  everlasting  consola- 
tion of  the  Christian  church. 

14.  Thou  art  the  God  that  doest  wonders  ;  thou  hast  declared  thy  strength 
among  the  peaple.  15.  Thou  hast  with  thine  arm  redeemed  thy  people,  the 
sons  of  Jacob  and  Joseph. 

Israel,  in  times  of  trouble  and  distress,  was  wont  to  look  back  to 
the  "wonders"  wrought  in  Egypt,  and  the  redemption  of  all  her 
tribes  from  that  house  of  bondage.  We  Christians  are  taught,  while 
we  use  the  same  words,  to  regard  parallel,  but  more  important,  trans- 
actions ;  we  reflect  on  the  "wonders"  wrought  for  the  bodies  and 
souls  of  men,  by  the  "strength  and  the  arm"  of  Jehovah,  revealed 
and  manifested  to  the  world  in  Christ ;  and  we  celebrate  the  redemp- 
tion, not  of  "the  sons  of  Jacob  and  Joseph"  only,  but  of  all  nations, 
from  the  bondage  of  corruption  ;  a  redemption  compared  with  which 
the  deliverance  from  Egypt,  though  glorious  in  itself,  hath  yet  no 
glory  at  all,  by  reason  of  the  glory  that  so  far  excelleth.  Our  confi- 
dence in  God,  during  the  seasons  of  affliction,  should  therefore  rise 
in  proportion. 

16.  The  waters  saw  thee,  O  God,  the  waters  saw  thee ;  they  were  afraid', 
the  depths  also  were  troubled. 

The  waters  of  the  Red  Sea  are  here  beautifully  represented  as  en- 
dued with  sensibility,  as  seeing,  feeling,  and  being  confounded,  even 
to  the  lowest  depths,  at  the  presence  and  power  of  their  great  Crea- 
tor, when  he  commanded  them  to  open  a  way,  and  to  form  a  wall 
on  each  side  of  it,  until  his  people  were  passed  over;  until  his  peo- 
ple were  passed  over  whom  he  had  redeemed.  In  this  amazing 
transaction,  let  us  behold,  as  in  a  glass,  the  salvation  of  believers  by 
baptism,  through  the  death  and  resurrection  of  Jesus  Christ,  who 
made  the  depths  of  the  grave,  as  he  had  done  those  of  the  sea,  a 
way  for  his  ransomed  to  pass,  over ;  and  the  church,  like  another 
Israel,  saw  her  enemies,  in  effect,  dead  at  her  feet. 

17.  The  clouds  poured  out  water  ;  the  skies  sent  out  a  sound  ;  thine  arrows 
also  went  abroad.  18.  7yhe  voice  of  thy  thunder  was  in  the  heaven:  the 
lightnings  lightened  the  world:  the  earth  trembled  and  shook. 

It  is  said,  Exod.  xiv.  24,  that  at  the  time  when  Israel  was  passing 
the  sea,  "the  Lord  looked  upon  the  host  of  the  Egyptians  through 
the  pillar  of  fire  and  the  cloud,  and  troubled  the  host  of  the  Egyp- 
tians, and  took  off  their  chariot-wheels,  and  made  them  to  go  heavily : 
so  that  the  Egyptians  said,  Let  us  flee  from  the  face  of  Israel ;  for 
the  Lord  fighteth  for  them  against  the  Egyptians."  The  verses  of 
our  Psalm  now  before  us  seem  to  explain  more  particularly  the  man- 
ner in  which  the  Lord  "looked  upon,  and  troubled,  and  fought 
against  the  Egyptians,"  upon  that  occasion;  namely,  by  thunders 
and  lightnings,  storms  and  tempests,  rain,  hail,  and  earthquake,  the 
usual  tokens  and  instruments  of  Almighty  displeasure.  Josephus,  in 
like  manner,  relates,  that  the  destruction  of  the  Egyptians  was  ac- 
companied by  storms  of  rain  from  heaven ;  by  dreadful  thunders  and 

35 


274  A    COMMENTARY    ON    THE    PSALMS- 

lightnings  ;  and,  in  short,  by  every  possible  circumstance  of  terror, 
which  could  testify  and  inflict  upon  man  the  vengeance  of  an  in- 
censed God.  From  scenes  like  these,  we  learn  to  form  an  idea  of 
that  power  which  discomfited  the  infernal  host ;  raised  Christ  from 
the  dead;  vanquished  opposition  and  persecution;  subdued  the 
world  to  the  obedience  of  faith  ;  supports  and  protects  the  church.; 
will  overthrow  antichrist;  raise  the  dead;  cast  the  wicked,  with 
death  and  Satan,  into  the  lake  of  fire  ;  and  exalt  the  righteous,  to 
sing,  with  angels  in  heaven,  "  the  song  of  Moses  and  of  the  Lamb." 
See  Rev.  xv.  3. 

19.  Thy  way  is  in  the  sea,  and  thy  path  in  the  great  waters,  and  thy  foot- 
steps are  not  known. 

The  dispensations  and  ways  of  God,  like  the  passage  through  the 
Red  Sea,  are  all  full  of  mercy  to  his  people ;  but  they  are  also,  like 
that,  often  unusual,  marvellous,  inscrutable ;  and  we  can  no  more 
trace  his  footsteps,  than  we  could  have  done  those  of  Israel,  after  the 
waters  had  returned  to  their  place  again.  Let  us  resolve,  therefore, 
to  trust  in  him  at  all  times ;  and  let  us  think  we  hear  Moses  saying 
to  us,  as  he  did  to  the  Israelites,  when  seemingly  reduced  to  the  last 
extremity  ;  "  Fear  ye  not,  stand  still,  and  see  the  salvation  of  Jeho- 
vah."    Exod.  xiv.  13. 

20.  Thou  leddest  thy  people,  like  afock,  by  the  hand  of  Moses  and  Aaron. 

The  loving-kindness  of  God  towards  Israel  did  not  stop  at  the  Red 
Sea,  but  he  conducted  his  chosen  flock,  by  the  guidance  of  faithful 
pastors,  through  all  the  perils  of  the  wilderness,  to  the  land  of  pro- 
mise. We  likewise,  through  thy  mercy,  O  blessed  Lord  Jesus,  have 
passed  the  Red  Sea  at  our  baptism  ;  and  are  now  journeying  in  the 
wilderness.  Give  us  those  meek,  and  lowly,  and  tractable  disposi- 
tions, which  become  the  sheep  of  thy  pasture ;  set  over  us  skilful 
and  vigilant  shepherds;  and  be  thou  ever  both  with  them  and  with 
us ;  until,  having  surmounted  all  difficulties  and  dangers,  led  by  thy 
grace,  and  supported  by  thy  providence,  we  all  come,  in  perfect 
safety,  to  the  land  of  everlasting  rest ;  there  to  live  with  thee,  one 
fold  under  one  shepherd,  world  without  end. 


FIFTEENTH  DAY.— EVENING  PRAYER- 
PSALM  LXXVI1I. 

ARGUMENT.— This  Psalm  containeth  a  declaration  of  God's  dealings  with  his  peo- 
ple, and  of  their  behaviour  to  him  in  Egypt,  in  the  wilderness,  and  after  their  settle- 
ment in  Canaan,  to  the  days  of  David.  It  is  written  for  the  use  and  admonition  of 
Christians,  who  may  here  view,  as  in  a  glass,  the  mercies  they  have  received,  and 
the  returns  which,  alas !  they  have  but  too  often  made  for  them. 

1.   Give  ear,  O  my  people,  to  my  law:  incline  your  ears  to  the  words  of 
my  mouth. 

In  this  verse  the  Psalmist  opens  his  commission,  and  speaks  as 


A    COMMENTARY    ON    THE    PSALMS.  275 

one  having  authority  from  above  to  instruct  the  world.  He  de- 
mands a  large  and  attentive  audience,  while,  by  a  series  of  examples, 
he  sets  forth  the  goodness  of  God,  and  the  ingratitude  of  man,  for 
the  admonition  of  succeeding  ages,  to  the  end  of  time.  St.  Paul, 
speaking  of  the  very  transactions  related  in  our  Psalm,  saith  of  them, 
"Now  all  these  things  happened  unto  them  for  ensamples,"  Gr.  rv*o(, 
types;  "and  they  are  written  for  our  admonition,  upon  whom  the 
ends  of  the  world  are  come."  1  Cor.  x.  11.  We  Christians,  there- 
fore, must  consider  ourselves  as  the  "people"  who  are  to  "give  ear 
to  the  law,"  or,  "  doctrine,"  inculcated  by  the  following  epitome  of 
the  Israelitish  history;  we  must  "incline  our  ears  to  the  words  of" 
the  prophet's  "  mouth." 

2.  /  will  open  my  mouth  in  a  parable :  I  will  atter  dark  sayings  of  old; 
3.    Which  we  have  heard  and  known,  and  our  fathers  have  told  us. 

The  Psalm,  being  in  itself  a  plain  narrative  of  facts,  can  contain 
nothing  parabolical  or  enigmatical  in  it,  unless  those  facts  were, 
what  St.  Paul  affirms  them  to  have  been,  "  ensamples,"  types,  or 
representations  of  other  facts  relative  to  the  Christian  church.  As 
facts  they  were  "heard'  and  known,"  and  handed  down  from  father 
to  son  ;  but  with  respect  to  the  instructions  and  admonitions  compre- 
hended in  them,  and  to  be  extracted  by  an  application  to  parallel 
times  and  circumstances,  they  had  the  nature  of  a  "parable,"  requir- 
ing wisdom  and  attention  so  to  understand  and  apply  them.  It  is 
observable,  that  our  Lord  is,  by  St.  Matthew,  said  to  have  spoken  to 
the  multitude  altogether  in  parables,  "that  it  might  be  fulfilled 
which  was  spoken  by  the  prophet,  saying,  I  will  open  my  mouth  in 
parables,"  &c.,  citing  the  second  verse  of  the  Psalm  now  before  us : 
Mat.  xiii.  35.  If  it  doth  not  follow  from  this  "citation,  that  the  pro- 
phet actually  speaks  the  Psalm  in  the  person  of  Christ,  yet  thus 
much  at  least  is  evident  from  it,  that  the  history  of  old  Israel  some- 
what resembles  the  letter  of  the  gospel  parables,  and  contains, 
shadowed  out  under  it,  the  history  of  a  correspondent  state  of  things 
in  the  new  Israel,  or  church  Christian.*  And  although  the  Psalm, 
like  a  large  and  capacious  palace,  be  laid  out  into  a  multitude  of 
different  apartments ;  yet,  perhaps,  we  may  find,  that  the  Scriptures 
of  the  New  Testament  will  furnish  us  with  a  key,  which  will  gain 
us  admission  into  every  one  of  them,  and  put  us  in  possession  of  the 
treasures  of  divine  wisdom  therein  deposited. 

4.  We  will  not  hide  them  from  their  children,  showing  to  the  generation  to 
come  He.b.  the  latter  generation,  the  praises  of  the  Lord,  and  his  strength, 
and  his  wonderful  v:orks  that  he  hath  done. 

The  writer  of  this  Psalm  is  desirous  that  "  the  praises  of  Jeho- 
vah, his  strength,  and  the  wonderful  works  that  he  hath  done,"  an 
account  of  which  had  reached  his  own  time,  should  be  transmitted 
through  all  the  periods  of  the  Jewish  economy,  down  to  the  F*11l"mi 
"  latter  generation,"  or  generation  to  rise  in  the  "  latter  days ;"  the 

*"  In  parabolis" — Aliud  dicit ;  aliud  innuit ;  ac  pr»teritorum  specie  futura  prwsagit. 
Id  quoque  ex  persona  Christi      Matt.  xiii.  35. — Bossuet. 


276  A    COMMENTARY    ON    THE    PSALMS. 

generation  of  the  faithful,  to  be  begotten  unto  God,  from  among  the 
Gentiles,  through  the  gospel.  Of  this  generation  are  we,  who  now, 
in  these  words  of  the  holy  Psalmist,  do  from  age  to  age  "  show  the 
praises  of  the  Lord"  our  Saviour,  "and  his  strength  and  his  won- 
drous works  that  he  hath  done"  for  us,  as  he  promised  and  fore- 
showed in  his  dispensations  of  old  time.  The  glorious  theme  was 
delivered  by  the  Israelitish  to  the  Christian  church,  and  will  be  re- 
sumed in  heaven,  there  for  ever  to  employ  the  tongues  of  saints,  and 
the  harps  of  angels. 

5.  For  he  established  the  testimony  in  Jacob,  and  appointed  a  law  in  Israel, 
which  he  commanded  our  fathers,  that  they  should  make  them  known  to  their 
children.  6.  That  the  generation  to  come,  or,  latter  generation,  might  know 
them,  even  the  children  which  should  be  born  ;  who  shoidd  arise,  and  declare 
them  to  their  children. 

The  account  of  God's  dealings  with  his  people  to  be  celebrated  in 
our  Psalm,  begins  with  the  "law,"  or  " testimony,  appointed  and 
established  in  Israel"  by  the  hand  of  Moses.  Under  these  names 
are  comprehended,  not  only  the  precepts  and  ceremonies,  but  the 
several  transactions  to  which  they  referred,  and  in  commemora- 
tion of  wmich  they  were  instituted ;  as  also  that  future  salvation  to 
which  they,  as  wrell  as  the  transactions,  had  an  aspect.  Thus  the 
passover,  for  instance,  looked  backward  to  the  redemption  by  Moses, 
and  forward  to  that  by  Messiah.  The  law  thus  considered,  as  in- 
volving the  gospel  within  it,  wras,  to  understanding  and  pious  Israel- 
ites, the  fountain  of  wisdom  and  source  of  delight.  They  were  to 
meditate  therein  day  and  night,  and  teach  their  children  to  do  like- 
wise ;  until,  with  its  types  realized,  and  its  prophecies  accomplished, 
in  the  Redeemer,  it  ^should  go  forth  out  of  Sion  in  perfect  beauty, 
and  run  and  be  glorified  among  the  nations.  The  "  law"  and  the 
"  testimony"  are  now  become  ours  ;  and  it  is  our  duty  to  transmit 
them  down  to  latest  posterity,  until  Jesus  shall  return  to  judgment. 

7.  That  they  might  set  their  hope  in  God,  and  not  forget  the  icorks  of  Gody 
but  keep  his  commandments.  S.  And  might  not  be  as  their  fathers,  a  stub- 
born and  rebellious  generation ;  a  generation  that  set  not  their  heart  aright, 
a/nd  whose  spirit  was  not  steadfast  with  God. 

The  reason  is  here  assigned,  why  God  gave  Israel  a  law,  and 
commanded  that  fathers  should  teach  it  to  their  children,  and  their 
children's  children ;  and  the  same  reason  holds  with  regard  to  the 
gospel ;  namely,  that  the  chosen  people,  renouncing  *he  world,  with 
its  idols  and  lusts,  should  believe  and  "set  their  hope  in"  the  true 
"  God,"  the  only  Saviour  ;  that  they  should  "  not  forget  the  works" 
which  he  hath  wrought  for  their  redemption  ;  and  that,  ever  mind- 
ful of  those  works,  they  should  love  him,  and  "keep  his  command- 
ments ;"  not  following  the  examples  of  the  fathers  of  Israel,  who 
proved  "faithless,"  and  "rebellious"  in  the  wilderness,  when  God 
had  brought  them  out  of  Egypt.  This  is  the  very  use  St.  Paul 
makes  of  those  examples.  "  With  some  of  them,"  says  he,  "  God 
was  not  well  pleased,  for  they  were  overthrown  in  the  wilderness. 
Now  these  things  were  our  examples,"  rvnoi  >uv,  "  to  the  intent  we 


A    COMMENTARY    ON    THE    PSALMS.  277 

should  not  lust  after  evil  things,  or  he  idolaters,  or  commit  fornica- 
tion, &c.  (fee.  as  did  some  of  them."     1  Cor.  x.  5. 

9.  The  children  of  Ephraim,  being  armed,  and  carrying  bows,  turned  back 
in  the  day  of  battle. 

As  the  context  treats  concerning  the  behaviour  of  Israel  in  gene- 
ral, upon  their  coming  out  of  Egypt;  and  as  the  cowardice  of  the 
tribe  of  Ephraim  in  particular,  at  that  time,  is  nowhere  mentioned, 
it  is  therefore  most  probable  that  one  tribe  is  here  put  for  all  the  rest ; 
and  that,  under  the  figure  of  men,  when  prepared  for  battle,  turning 
their  backs  at  sight  of  an  enemy,  is  pointed  out  that  disposition  of 
the  Israelites,  after  all  their  promises,  resolutions,  and  vows  of  serving 
and  obeying  God,  to  fall  away  and  relapse  into  sin,  upon  the  first 
temptation.  How  often  is  this  the  case  with  the  Christian  soldier? 
Let  not  him  who  hath  just  put  on  his  spiritual  armour,  boast,  like 
him  who  is  putting  it  off.  when  the  fight  is  over,  and  the  victory  ob- 
tained. 

10.  They  kept  not  the  covenant  of  God,  and  refused  to  walk  in  his  law* 

11.  And  forgot  his  works,   and  his  wonders,   that  he.  had  showed  them. 

12.  Marvellous  things  did  he  in  the  sight  of  their  fathers,  in  the  land  of 
Egypt,  in  the  field  of  Zoan. 

These  verses,  it  is  apprehended,  describe  in  plain  terms,  what  was 
metaphorically  expressed  in  the  verse  preceding,  namely,  the  prone- 
ness  of  the  Israelites  to  break  the  "  covenant,"  transgress  the  "  law," 
and  forget  the  "works"  of  God,  even  those  astonishing  works 
wrought  in  " Egypt,"  and  in  "Zoan,"  its  capital  city.  Let  the 
Christian,  who  perhaps  is  amazed  at  the  frequent  rebellions  of  stiff- 
necked  Israel,  reflect  a  little  within  himself,  how  he  has  observed  the 
baptismal  "  covenant,"  how  he  has  "walked  in  the  law,"  and  with 
what  gratitude  he  has  remembered  the  "marvellous  works"  of 
Jesus. 

13.  lie  divided  the  sea,  and  caused  them  to  pass  threvgh;  and  he  made 
the  waters  to  stand  as  an  heap. 

From  the  miracles  wrought  in  Egypt,  the  Psalmist  proceeds  to 
what  happened  at  the  exodus.  And  here  he  fails  not  to  mention- 
that  great  wTork  of  Almighty  power,  the  division  of  the  Red  Sea, 
which  was  ever  uppermost  in  the  thoughts  of  a  devout  Israelite  ;  as 
the  passage  of  the  church,  in  Christ  her  Saviour,  through  the  grave 
and  gate  of  death,  ought  never  to  depart  from  the  memory  of  a 
Christian. 

14.  In  the  day-time  also  he  led  them  with  a  cloud,  and  all  the  night  with  a 
light  of  fire. 

During  the  forty  years'  pilgrimage  of  Israel  in  the  wilderness,  a 
preternatural  column  of  fire  and  cloud  attended  the  camp.  It  rested 
with  them,  and  moved  on  before  them,  directing  and  conducting 
them  in  their  journeys  ;  in  the  night-season  it  was  a  bright  and 
shining  light ;  and  in  the  day-time  it  afforded  a  grateful  cooling 
shade  from  the  burning  heat  of  those  sultry  deserts.     Thus  is  Christ 


278  A    COMMENTARY    ON    THE    PSALMS. 

present  with  hi3  church,  while  she  sojourns  upon  earth,  by  his  word 
and  his  Spirit,  guiding  her  steps,  enlightening  her  darkness,  and 
mitigating  her  sorrows. 

15.  He  clave  the  rocks  in  the  wilderness,  and  gave  them  drink  as  out  of  the 
great  depths.  16.  He  brought  streams  also  out  of  the  reck,  and  caused  waters 
to  run  down  like  rivers. 

"  Let  us,"  saith  Bishop  Taylor,  "  by  the  aids  of  memory  and  fancy, 
consider  the  children  of  Israel  in  the  wilderness,  in  a  barren  and  dry 
land  where  no  water  was,  marching  in  dust  and  fire,  not  wet  with 
the  dew  of  heaven,  but  wholly  without  moisture,  save  only  what 
dropped  from  their  own  brows.  The  air  was  fire,  and  the  vermin 
was  fire  ;  the  flying  serpents  were  of  the  same  kindred  with  the 
firmament ;  their  sting  was  a  flame,  their  venom  was  a  fever,  aud 
the  fever  a  calenture  ;  and  the  whole  state  of  the  Israelites'  abode 
and  travel  was  a  little  image  of  the  day  of  judgment,  when  the  ele- 
ments shall  melt  with  fervent  heat.  These  men,  like  salamanders 
walking  in  fire,  dry  with  heat,  scorched  w7ith  thirst,  and  made  yet 
more  thirsty  by  calling  upon  God  for  water  ;  suppose,  I  say,  these 
thirsty  souls,  hearing  Moses  promise  that  he  will  smite  the  rock,  and 
that  a  river  should  break  forth  from  thence  ;  observe  how  presently 
they  run  to  the  foot  of  the  springing  stone,  thrusting  forth  their  heads 
and  tongues  to  meet  the  water,  impatient  of  delay,  crying  out,  that 
the  wTater  did  not  move  like  light  all  at  once :  and  then  suppose  the 
pleasure  of  their  drink,  the  insatiableness  of  their  desire,  the  im- 
mensity of  their  appetite  :  they  took  in  as  much  as  they  could,  and 
they  desired  much  more.  This  was  their  sacrament,  and  this  was 
their  manner  of  receiving  it.  And  if  that  water  was  a  type  of  our 
sacrament,  or  a  sacrament  of  the  same  secret  blessing,  then  is  their 
thirst  a  signification  of  our  duty."* 

17.  And  they  sinned  yet  more  against  him,  by  provoking  the  Most  High  in 
the  wilderness.  18.  And  they  tempted  God  in  their  hearts,  by  asking  meat 
for  their  lust.  19.  Yea,  they  spake  against  God;  they  said,  Can  God  fur- 
nish  a  table  in  the  wilderness  ?  20.  Behold,  he  smote  the  rock,  that  the  waters 
gushed  out,  and  the  streams  overflowed  ;  can  he  give  bread  also,  or  provide 
flesh  for  his  people  ? 

These  frequent  rebellions  of  Israel,  with  the  presence  of  God  in 
the  midst  of  them,  and  his  miracles  before  their  eyes,  would  seem 
incredible,  had  they  been  related  anywhere  but  in  the  oracles  of 
truth  ;  and  did  not  the  heart  of  every  self-knowing  Christian  at  once 
acknowledge  the  picture  which  is  here  drawn  of  human  nature,  its 
incredulity  and  perverseness.  For  hath  not  God  delivered  us  from 
the  house  of  bondage,  and  supported  us  in  the  wilderness  ?  is  not 
Jesus  present  in  the  church,  and  are  not  his  miracles  of  love  and 
mercy  continually  before  our  eyes,  in  the  word  and  in  the  sacra- 
ment? Yet,  who  does  not  still  "provoke"  and  '-'tempt  the  Most 
High  ?"  who  does  not  ask  provision  for  his  "  lust,"  when  his  neces- 
sities are  satisfied  ?  and  who,  after  all  the  proofs  he  has  of  God's 


*  Worthy  Communicant,  p.  92. 


A    COMMENTARY    ON    THE    PSALMS.  279 

power  and  goodness,  is  not  apt,  upon  every  appearance  of  danger,  to 
be  diffident  and  distrustful  of  his  providence  ?  Before  we  condemn 
others,  let  us  try  ourselves,  and  judge  righteous  judgment.  When 
David  pronounced  the  words,  "  The  man  that  hath  done  this  thing 
shall  surely  die,"  little  did  he  think  of  being  told  by  his  faithful 
monitor,  "  Thou  art  the  man."  Conscience,  if  duly  interrogated, 
will  be  a  Nathan  to  every  one,  and  show  him  his  own  transgressions 
in  those  of  old  Israel. 

21.  Therefore  the  Lord  heard  this,  and  was  wroth  :  so  a  fire  was  kindled 
against  Jacob,  and  anger  also  came  up  against  Israel ;  22.  Because  they  be- 
lieved not  in  God,  and  trusted  not  in  his  salvation :  23.  Though  he  commanded 
the  clouds  from  above  and  opened  the  doors  of  heaven,  24.  And  had  rained 
down  manna,  upon  them  to  eat,  and  had  given  them  of  the  corn  of  heaven. 
25.  Man  did  eat  angels'  food  :  he  sent  them  meat  to  the  fill. 

The  discontents  mentioned  above,  in  verse  17,  &c.  were  posterior 
not  only  to  the  miracle  at  the  rock,  but  also  to  the  gift  of  "  manna," 
which,  after  some  little  time,  the  people  "  loathed,"  and  demanded 
"  flesh,"  repenting  that  they  had  forsaken  Egypt,  where  they  fared 
more  to  their  satisfaction  :  see  Numb.  xi.  The  cause  of  the  discon- 
tents was  infidelity,  and  the  effect  of  them  a  display  of  God's  indig- 
nation :  "  The  Lord  was  wroth — because  they  believed  not,"  &c. 
Now,  as  St.  Paul  styles  the  water  "spiritual,"  or,  sacramental  "drink," 
proceeding  from  "  a  spiritual  rock,  which  rock  was  Christ ;"  so  he 
terms  the  manna  "  spiritual,"  or,  sacramental  "  meat :  they  did  all 
eat  of  that  same  spiritual  meat."  1  Cor.  x.  3.  And  our  Lord,  in 
John,  vi.,  discourses  at  large  upon  the  subject,  to  convince  the  Jews 
that  God,  who  gave  to  their  fathers  manna  in  the  wilderness,  had 
in  him  given  them  "  the  true  bread"  of  eternal  life,  which  the  manna 
was  intended  to  represent.  "  I  am  the  living  bread  which  came 
down  from  heaven  ;  if  any  man  eat  of  this  bread  he  shall  live  for 
ever ;  and  the  bread  that  1  will  give  is  my  flesh,  which  I  will  give 
for  the  life  of  the  world."  Christ  crucified  is  the  support  of  spiritual 
and  eternal  life  ;  faith  is  the  mouth  by  which  this  support  is  received  ; 
manna  was  an  outward  and  visible  sign  of  it  to  the  Israelites  in  the 
wilderness  ;  the  eucharistic  bread  is  such  to  Christians  in  the  world. 
"When  that  holy  ordinance  is  celebrated,  "  the  doors  of  heaven  are 
opened,"  spiritual  food  is  given  from  above,  and  man  eats  tnrfcs  Dn*>, 
"the  bread  of  the  mighty  ones  ;"  whether  by  "mighty  ones"  we 
understand  those  who  eat  the  bread,  and  are  invigorated  thereby,  or 
the  blessed  persons  who  give  the  bread  to  man.  Such  is  our  manna, 
our  sustenance  in  the  wilderness,  our  viaticum,  while  on  the  road  to 
Canaan.  But  how  is  it  "  loathed"  and  despised  in  comparison  with 
"  the  flesh-pots  of  Egypt,"  by  men  who  "  believe  not  in  God,  and 
trust  not  in  his  salvation  !"  Will  not  the  same  cause  produce  the 
same  effect  1  Will  not  "  Jehovah  hear  this,  and  be  wroth  ?"  Will 
not  "a  fire  be  kindled  against  Jacob,  and  anger  also  come  up  against 
Israel  ?"  "  For  this  cause,"  saith  an  apostle  to  the  irreverent  Corin- 
thian receivers,  "  many  are  weak  and  sickly  among  you,  and  many 
.sleep."     1  Cor.  xi.  30. 


280  A    COMMENTARY   ON    THE    PSALMS. 

26.  He  caused  an  east  wind  to  blow  in  the  heaven :  and  by  his  power  he 
brought  in  the  south  wind.  27.  He  rained  flesh  also  upon  them  as  dust,  and 
feathered  fowls  like  as  the  sand  of  the  sea.  28.  And  he  let  it  fall  in  the 
midst  of  their  camp,  round  about  their  habitations.  29.  So  they  did  eat,  and 
were  well  filled :  for  he  gave  them  their  own  desire:  30.  They  were  not 
estranged  from  their  lust.  But  while  the  meat  was  yet  in  their  mouths,  31. 
The  wrath  of  God  came  upon  them,  and  slew  the  fattest  of  them,  and  smote 
down  the  chosen  men  of  Israel. 

The  people,  discontented  with  manna,  asked,  in  a  tumultuous  and 
rebellious  way  for  flesh,  at  the  same  time  distrusting  the  power  of 
God  to  give  it  them  in  the  wilderness.  Flesh,  however,  was  pro- 
cured. A  wind,  proper  for  the  occasion,  went  forth  from  Jehovah, 
and  brought  a  cloud*  of  quails,  which  furnished  the  whole  camp 
with  a  most  delicious  kind  of  flesh-food,  for  the  space  of  an  entire 
month.  But  from  the  event  we  learn,  that  inordinate  desires,  though 
sometimes  complied  with,  and  satisfied  by  heaven,  do  not  therefore 
go  unpunished  ;  on  the  contrary,  they  are  often  punished  by  being 
complied  with.  The  blessings  chosen  for  us  by  God  are  blessings 
indeed,  and,  like  the  manna,  bring  no  sorrow  with  them  :  but  when 
we  choose  for  ourselves,  and  are  so  unhappy  as  to  be  gratified  in 
that  choice,  our  portion  too  often  proves  a  curse ;  and,  while  the 
much-loved  morsel  is  yet  between  our  teeth,  "the  wrath  of  God 
comes  upon  us,"  for  making  a  wrong  choice.  This  will  always  be 
the  case  in  the  end,  whenever  earth  is  preferred  to  heaven,  and 
sense  to  faith. 

32.  For  all  this  they  sinned  still,  and  believed  not  for  his  wondrous  works, 
33.  Therefore  their  days  did  he  consume  in  vanity,  and  their  years  in 
trouble. 

Mercies  are  followed  by  provocations  ;  provocations  are  punished 
with  judgments  ;  to  judgments  succeed  repeated  provocations,  which 
call  down  fresh  judgments.  Immediately  after  the  history  of  the 
quails,  we  read  of  a  sedition  stirred  up  by  Aaron  and  Miriam,  and 
of  new  murmurs  at  the  report,  brought  by  the  spies,  concerning  the 
promised  land ;  in  consequence  of  which  last  the  nation  had  been 
destroyed,  but  for  the  intercession  of  Moses  ;  and  the  whole  genera- 
tion of  those  who  came  out  of  Egypt,  except  Joshua  and  Caleb, 
actually  fell  in  the  wilderness,  wasted  and  consumed  by  various 
plagues  and  calamities,  during  a  forty  years'  peregrination.  See 
Numb.  xii.  xiii.  xiv.  St.  Jude  makes  mention  of  such  a  generation 
in  the  early  dajTs  of  the  Christian  church,  speakers  of  "  hard  speeches 
against  Christ,  murmurers,  complainers,  walking  after  their  own 
lusts  ;"  and  he  therefore  puts  converts  "  in  remembrance,  how  that 
the  Lord,  having  saved  the  people  out  of  the  land  of  Egypt,  after- 
ward destroyed  them  that  believed  not/'  Jude,  verse  5,  and  15. 
Because,  notwithstanding  all  that  Jesus  has  done,  and  continues  to 
do  for  the  church,  men  "sin  yet  more,  and  believe  not  for  his  won- 
drous works,"  but  either  despite  the  heavenly  country,  or  despair  of 
obtaining  it;  therefore  is  the  hand  of  God  heavy  upon  the  world  ; 
"  vanity  and  trouble"  wear  out  the  life  of  man  ;  and  they  who  have 
passed  the  waters  of  baptism,  fall  short  of  the  promised  rest. 


/ 

A    COMMENTARY    ON    THE    PSALMS.  281 

34.  JVhen  he  slew  them,  then  they  sought  him :  and  they  returned,  and  in- 
quired early  after  God.  35.  And  they  remembered  that  God  was  their  rock, 
and  the  high  God  their  redeemer.  36.  Nevertheless  they  did  falter  him  with 
their  mouth,  and,  /hey  lied  unto  him  with  their  tongues.  37.  For  their  heart 
was  not  right  with  him,  neither  were  they  steadfast  in  his  covenant. 

Several  instances  of  this  behaviour  occur  in  the  history  of  Koran's 
rebellion  and  punishment,  of  the  fiery  serpents,  and  of  Israel  and 
Moab.  See  Numb.  xvi.  xx.  xxi.  xxv.  The  Israelites,  in  this  par- 
ticular, resembled  their  great  persecutor  Pharaoh  ;  their  repentance, 
which  came  with  the  divine  judgments,  went  also  away  with  them, 
and  appeared  no  more.  By  night  the  dew  falleth  from  heaven,  and 
refresheth  the  weary  ground,  and  causeth  the  green  herb  and  the 
flower  of  the  field  to  revive  and  spring  ;  but  in  the  morning  the  sun 
ariseth  with  a  burning  heat,  and  presently  the  dew  is  evaporated, 
the  grass  withereth,  the  flower  fadeth,  and  the  ground  again  becom- 
eth  parched  and  dry,  as  before.  Thus  it  is  with  man.  Adversity 
is  the  night,  and  grace  is  the  dew,  by  which  his  heart  is  made  ten- 
der and  religious,  and  good  resolutions  are  formed,  and  begin  to 
shoot ;  but  returning  prosperity  has  the  force  and  effect  of  a  summer 
sun :  at  its  presence  piety  vanisheth,  resolutions  come  to  nothing, 
and  the  heart  is  once  more  hardened.  "  O  Ephraim,"  exclaims  Je- 
hovah by  his  prophet,  "  what  shall  I  do  unto  thee?  O  Judah,  what 
shall  I  do  unto  thee?  for  your  goodness  is  as  a  morning  cloud,  and 
as  the  early  dew  it  passeth  away."  Hos.  vi.  4.  Who,  that  hath 
been  conversant  in  the  house  of  mourning,  and  about  the  bed  of 
sickness,  but  must  have  seen  frequent  instances  of  a  temporary  and 
deceitful  repentance?  Whose  heart  doth  not  reproach  him  with 
some  of  these  backslidings  of  Israel  ?  In  the  day,  therefore,  of 
health,  and  strength,  and  prosperity,  before  the  indignation  of 
heaven  break  forth,  and  the  right-aiming  thunderbolts  fly  abroad, 
from  a  motive  of  love,  not  of  fear,  let  us  "  seek  early  after  God,  and 
return  from  our  sins,  remembering  the  rock  of  our  salvation,  and 
the  high  God,  our  Redeemer."  Thus  may  we  entertain  some  hope, 
that  our  conversion  is  sincere ;  that  we  do  not  "  flatter  and  lie"  unto 
our  Maker  ;  that  our  "  heart  is  right  with  him,"  and  we  shall  con- 
tinue "  steadfast  in  his  covenant."  And  then,  a  plant  that  is  set  and 
lives  in  the  heat  of  the  day,  how  will  it  thrive  and  flourish  under 
the  cool  and  moist  influences  of  night ! 

33.  But  he  beino-  full  of  companion,  forgave  their  iniquity,  and  destroyed 
them  not:  yea,  many  a  time  turned  he  his  anger  away,  and  did  not  stir  up 
all  his  wrath.  39.  For  he  remembered  that  they  were  but  fesh;  a  wind,  or 
breath,  that  passeth  away,  and  comet h  not  again. 

Had  God  "  stirred  up  all  his  wrath,"  the  Israelites  must  have  been 
exterminated  in  the  wilderness.  But  then  the  promises  made  to 
Abraham,  of  mercy  and  "  compassion"  to  them,  and  by  them  to  all 
mankind,  had  failed.  Therefore  they  were  "  forgiven,"  and  not 
"destroyed:"  judgment,  was  executed  from  time  to  time  upon  the 
person  of  offenders;  but  still  a  remnant  was  left;  the  nation  sub- 
sisted, until  the  Seed  came  to  whom  the  promise  was  made.  Nay, 
although  in  consequence  of  their  last  and  greatest  crime,  their  polity 

36 


282 


A    COMMENTARY    ON    THE    PSALMS. 


was  subverted  with  their  city  and  temple,  the  race  is  yet  marvel- 
lously preserved  ;  and,  we  trust,  preserved  for  mercy  to  be  shown 
them  in  the  last  days.  Be  not  angry,  O  Lord  Jesu,  for  ever  with 
them,  or  with  us ;  but  remember  of  what  materials  we  are  made, 
and  into  what  a  state  we  are  fallen  ;  how  weak  and  how  frail  we 
are  ;  how  liable  to  be  seduced  into  sin,  and  blinded  by  error  :  re- 
member this,  O  Lord,  and  forgive  us  ;  and  teach  us  to  remember  it, 
that  we  may  forgive  one  another. 

40.  How  oft  did  they  provoke  him  in  the  wilderness,  and  grieve  him  in  the 
desert!  41.  Ik,  they  turned  back,  and  tempted  God,  and  limited,  the  Holy 
One  of  Israel.  42.  They  remembered  not  his  hand,,  nor  the  day  when  he  de- 
livered them  from  the  hand  of  the  enemy :  43.  How  he  had  wrought  his 
signs  in  Egypt,  and  his  wonders  in  the  field  of  Zoan. 

The  question  which  the  Psalmist  here  asks,  concerning  Israel  in 
the  wilderness,  is  elsewhere  asked  by  him  concerning  mankind  in 
general :  "Who  can  tell  how  oft  he  oflfendeth?"  Ps.  xix.  12.  God 
informs  Moses,  who  had  interceded  for  the  people,  and,  in  the  name 
of  the  great  Mediator,  obtained  their  pardon,  that  "  those  men  which 
had  seen  his  glory,  and  his  miracles  which  he  did  in  Egypt  and  in 
the  wilderness,  had  tempted  him  ten  times,  and  had  not  hearkened 
to  his  voice."  Numb.  xiv.  22.  Forgetfulness  of  the  mercies  of  re- 
demption is  the  beginning  of  sin  ;  and  though  every  one  knows  how 
to  resent  and  detest  the  crime  of  ingratitude  in  another,  he  yet  thinks 
that  his  best  benefactor  will  overlook  the  most  flagrant  instances  of 
it  in  himself. 

44.  And  had  turned  their  rivers  into  blood  ;  and  their  floods,  that  they  could 
not  drink.  45.  He  sent  divers  sorts  of  flies,  Heb.  a  mixture,  whether  of 
beasts,  or  insects,  noisome  and  destructive,  among  them,  which  devoured  them ; 
and  frogs,  which  destroyed  them.  46.  He  gave  also  their  increase  unto  the 
caterpillar,  and  their  labour  unto  the  locust.  47.  He  destroyed  their  vines 
with  hail,  and  their  sycamore-trees  with  frost.  48.  He  gave  up  their  cattle 
also  to  the  hail,  and  their  flocks  to  hot  thunderbolts,  or,  flashes  of  lightning. 

The  Psalm  goes  back  to  the  subject  of  Israelitish  ingratitude, 
mentioned  at  the  beginning,  verse  11,  12,  in  order  to  introduce  an 
account  of  the  miracles  wrought  in  Egypt  previous  to  the  exodus. 
These  miracles  were  intended  to  evince  the  superiority  of  Jehovah 
over  the  elements  and  powers  of  nature,  which  at  that  time  were 
objects  of  worship  amongst  the  Egyptians,  but  plainly  appeared  to 
act  at  the  command  of  Moses,  in  subordination  to  their  great  Creator, 
the  God  of  the  Hebrews.  In  the  heavens,  on  the  earth,  and  in  the 
waters,  supremacy  and  independency  were  demonstrated  to  belong 
to  him  only  ;  fire  and  air,  thunder  and  lightning,  wind,  rain,  and 
hail,  obeyed  his  word :  rivers  became  blood,  and  their  inhabitants 
perished  ;  insects  and  animals  left  their  wonted  habitations,  to  destroy 
vegetables,  or  torment  man  :  so  that  wherever  the  gods  of  Egypt 
were  supposed  to  reside,  and  to  exert  their  influences  in  favour  of 
their  votaries,  in  all  places,  and  all  circumstances,  victory  declared 
for  Jehovah.  Hence  modern  as  well  as  ancient  idolaters  may  learn 
not  to  put  their  trust  in  the  world,  but  in  him  who  made,  and  who 
can  and  will  destroy  it ;  wThose  power  can  render  the  most  insignifi- 


A    COMMENTARY    ON    THE    PSALMS.  283 

cant  of  his  creatures  instruments  of  his  vengeance,  and,  in  a  mo- 
ment, arm  all  the  elements  against  sinners  ;  and  whose  mercy  will 
employ  that  power  in  the  final  salvation  of  the  church  ;  when,  as 
the  author  of  the  hook  of  Wisdom  expresseth  it,  u  He  shall  make 
the  creature  his  weapon  for  the  revenge  of  his  enemies,  and  the 
world  shall  fight  for  him  against  the  unwise."  Wisdom,  v.  17,  20. 
The  curious  and  striking  reflections  which  that  author  makes  on  the 
plagues  of  Egypt,  in  chap.  xi.  xvii.  xviii.  xix.  are  well  worthy  an 
attentive  perusal.  It  is  also  to  he  observed  that  St.  John  describes 
the  judgments  of  the  last  days  in  terms  plainly  alluding  to  those 
poured  out  upon  the  Egyptians,  ':  as  locusts  and  frogs,  blood  and 
darkness."  &c.  See  Rev.  ix.  and  xvi.  et  al.  Under  these  images 
are  represented  false  teachers  and  erroneous  doctrines,  carnality  and 
ignorance,  and,  in  a  word,  whatever  contributes  to  ravage  the  moral 
or  spiritual  world,  to  deface  the  beauty  of  holiness,  and  destroy  the 
fruits  of  faith.  And,  of  all  the  divine  judgments,  these  are  by  far 
the  most  dreadful,  though  generally  the  least  dreaded. 

49.  He  cast  upon  them  the  fierceness  of  his  anger,  wrath,  and  indignation, 
and  trouble,  by  sending  evil  angels  among  them. 

Some  of  the  Egyptian  plagues  having  been  specified  in  the  fore- 
going verses,  others  of  them  are  here  thrown  together,  and  the  whole 
scene  is  affirmed  to  have  been  a  full  display  of  wrath  and  venge- 
ance, executed  upon  the  oppressors  of  the  church  by  d,D8£>a  u*F\ 
"  evil  angels,  agents,  or  messengers  ;"  whether  by  this  expression  we 
understand  the  material  instruments  of  divine  displeasure  ;  or  angels 
employed  as  ministers  of  vengeance  ;  or  the  actual  appearance  and 
ministration  of  evil  spirits,  suffered  to  torment  the  wicked  in  this 
world,  as  they  certainly  will  do  in  the  next.  Tradition  seems  to 
have  favoured  this  last  opinion,  since  the  author  of  the  book  of  Wis- 
dom, above  referred  to,  describes  the  Egyptian  darkness  as  a  kind  of 
temporary  hell,  in  which  there  appeared  to  the  wicked,  whose  con- 
sciences suggested  to  them  every  thing  that  was  horrible,  "  a  fire 
kindled  of  itself  very  dreadful ;  they  were  scared  with  beasts  that 
passed  by,  and  hissing  of  serpents  ;  and  they  were  vexed  with  mon- 
strous apparitions,  so  that  they  fainted  and  died  for  fear  ;  while  over 
them  was  spread  a  heavy  night,  an  image  of  that  darkness  which 
should  afterwards  receive  them."  Wisdom  xvii. 

50.  He  made  a  way  to  his  anger:  he  spared  not  their  soul  from  death,  but 
gave  their  life  over  to  the  pestilence;  51.  And  smote  alt  the  fist-born  in 
Egypt ;  the  chief  of  their  strength  in  the  tabernacles  of  Ham. 

The  last  plague  was  the  death  of  the  first-born  both  of  man  and 
beast ;  Exod.  xii.  29  :  when  God,  having  removed  every  obstacle 
that  mercy  had  t brown  in  the  path  of  justice,  ':  made  a  way  to  his 
indignation,"  which  then  rushed  forth  like  a  fiery  stream.  An  un- 
limited commission  was  given  to  the  destroyer,  who  at  midnight 
passed  through  the  land,  and  gave  the  fatal  stroke  in  every  house. 
"  While  all  things,  O  Lord,  were  in  quiet  silence,  and  that  night  was 
in  the  midst  of  her  swift  course,  thine  Almighty  word  leaped  down 


284  A    COMMENTARY    ON    THE    PSALMS. 

from  heaven  out  of  thy  royal  throne,  as  a  fierce  man  of  war,  into 
the  midst  of  a  land  of  destruction,  and  brought  thine  unfeigned 
commandment  as  a  sharp  sword,  and,  standing  up,  filled  all  things 
with  death  :  and  it  touched  the  heaven,  but  it  stood  upon  the  earth  :" 
Wisdom  xviii.  14.  Pharaoh  and  all  his  servants  rose  up  in  the 
night :  there  was  a  great  cry  throughout  all  the  land  of  Egypt ;  and 
universal  consternation  reigned,  inferior  only  to  that  which,  is  to  ex- 
tend its  empire  over  the  world,  when  "  the  trumpet  shall  sound,  and 
the  dead  shall  be  raised."  May  we  be  saved,  like  Israel,  in  that 
hour,  through  the  blood  of  the  true  paschal  Lamb,  slain  to  take 
away  the  sins  of  the  world  !  "  When  I  see  the  blood,"  says  Jehovah 
to  his  people,  "  I  will  pass  over  you." 

52.  But  made  his  own  people  to  go  forth  like  sheep  ;  and  guided  them  in 
the  wilderness  like  a  flock  :  53.  And  he  led  them  on  safely,  so  that  they  feared 
not;  bid  the  sea  overwhelmed  their  enemies.  54.  And  he  brought  them  to  the 
border  of  his  sanctuary,  even  to  this  mountain,  which  his  right  hand  had  pur- 
chased. 55.  He  cast  out  the  heathen  also  before  them,  and  divided  them  an 
inheritance  by  line,  and  made  the  tribes  of  Israel  to  dwell  in  their  tents. 

Having  related  the  punishments  inflicted  on  Egypt,  the  Psalmist 
returns  to  those  mercies  experienced  by  the  Israelites,  when  God 
overthrew  their  enemies,  took  them  under  his  protection,  fed,  and 
conducted  them  in  the  wilderness,  brought  them  to  the  promised 
land,  expelled  the  heathen,  settled  his  people,  and  at  length  fixed  his 
residence  on  Mount  Sion,  which  is  represented  as  the  conquest  and 
acquisition  of  his  own  arm  ;  since  the  victories  of  Joshua,  &c.  were 
all  owing  to  the  divine  presence  and  assistance.  The  Christian 
church,  after  her  redemption  by  "  the  blood  of  the  Lamb,"  passed 
three  hundred  years  in  a  state  of  minority,  as  it  were,  and  under  per- 
secution, which,  with  allusion  to  what  befel  Israel  of  old,  is  called 
in  the  Revelation,  her  flight  and  abode  in  the  wilderness.  Rev.  xii.  6. 
At  length  the  true  "Joshua,"  or  "Jesus,"  "brought"  her  "into  the 
possession  of  the  Gentiles  ;"  see  Acts  vii.  45  ;  and  she  enjoyed  a  tem- 
porary rest  and  prosperity.  But  no  terrestrial  Canaan,  no  secular  ad- 
vantages should  make  us  forget,  as  the  Jews  did,  and  as  Christians 
are  apt  to  do,  that  the  church  is  in  the  wilderness  while  she  is  in  the 
world  ;  and  that  "  there  remaineth  yet"  another  and  far  more  glo- 
rious "  rest  for  the  people  of  God,"  after  which  they  ought  ever  to  be 
aspiring.     See  Heb.  iv.  9. 

5G.  Yet  they  tempted  and  provoked  the  most  high  God,  and  kept  not  his  tes- 
timonies: 57.  But  turned  back,  and  dealt  unfaithfully  like  their  fathers  : 
they  were  turned  aside  like  a  deceitful  bow.  58.  For  they  provoked  him  to 
anger  with  their  high  places^  and  moved  him  to  jealousy  with  their  graven 
images.  , 

The  Israelites,  when  settled  in  the  promised  land,  soon  showed 
themselves  to  be  the  genuine  descendants  of  those  men  who 
tempted  God  in  the  desert.  We  can  hardly  read  two  chapters  in 
the  book  of  Judges,  but  we  meet  with  the  words,  "And  the  chil- 
dren of  Israel  again  did  evil  in  the  sight  of  the  Lord."  For  this,  their 
frequent  revolting,  they  are  compared  to  "a  deceitful  bow,"  which, 
when  put  to  the  trial,  is  sure  to  disappoint  the  archer,  either  drop- 


A    COMMENTARY    ON    THE    PSALMS.  285 

ping  the  arrow  at  his  feet,  or  carrying  it  wide  of  the  mark.  Their 
zeal  and  love  were  either  wholly  relaxed  and  enervated  by  sensu- 
ality and  indolence,  or  else  turned  aside,  and  misplaced  on  false  ob- 
jects of  worship.  Thus,  in  the  present  decline  of  religion,  the  devo- 
tion of  the  Romanists  hath  attached  itself  to  saints,  angels,  and 
images  ;  while  that  of  Protestants  sleepeth,  and  must  be  awakened. 
In  what  manner,  is  known  to  God  only. 

59.  When  God  heard  this,  he  was  wroth,  and  greatly  abhorred  Israel :  60. 
So  that  he  forsook  the  tabernacle  of  Shiloh,  the  tent  which  he  placed  among 
mien  ;  61.  And  delivered  his  strength  into  captivity,  and  his  glory  into  the  ene- 
nn/s  hand.  .  .4 

Rebellion  against  God  will,  sooner  or  later,  draw  down  his  ven- 
geance, and  cause  the  most  beloved  nation  to  be  "abhorred"  by 
him  :  he  will  forsake  the  place  of  his  residence,  "  the  tent  placed 
among  men,"  where  he  dwelleth  by  his  Spirit ;  and  the  church,  by 
which  hia  "strength"  and  his  "glory"  are  manifested  to  the  world, 
shall  go  "  into  captivity,  and  the  enemy's  hand."  All  this  we  are 
taught  by  that  which  came  to  pass  in  Israel,  when,  for  the  sins  of 
priests  and  people,  the  ark  of  God,  which  then  abode  in  Shiloh,  was 
suffered  to  fall  into  the  hands  of  the  Philistines  :  1  Sam.  iv.  The 
present  state  of  Jerusalem,  and  of  all  the  once-flourishing  eastern 
and  African  churches,  speaks  aloud  the  same  awful  and  concerning 
truth.     "  He  that  hath  ears  to  hear,  let  him  hear." 

62  He  gave  his  people  over  also  to  the  sword :  and  was  wroth  with  his  in- 
heritance. 63.  The  fire  consumed  their  young  men  ;  and  their  maidens  were 
not  given  to  marriage.  64.  TJieir  priests  fell  by  the  sword;  and  their  widows 
made  no  lamentation. 

These  verses  refer  to  the  slaughter  of  Israel  by  the  Philistines,  which 
was  an  effect  of  divine  wrath,  compared  here,  as  elsewhere,  to  "a 
consuming  fire ;"  they  refer  likewise  to  the  death  of  old  Ell,  of 
Hophni  and  Phinehas,  and  the  widow  of  Phinehas,  who  expired  in 
childbed,  on  hearing  the  mournful  news:  1  Sam.  iv.  History 
abounds  with  the  tragical  stories  of  wars  and  captivities :  Scripture 
informs  us,  they  are  the  judgments  of  God  against  sin.  But  calami- 
ties affect  us  not,  till  they  become  our  own  :  it  is  well  if  they  reiorm 
us,  even  when  they  do  become  sa 

65.  Then  the  Lord  awaked,  as  one  out  of  sleep,  and  like  a  mighty  man,  that 
shouteth,  by  reason  of  wine. 

While,  by  God's  permission,  the  Philistines  were  chastising  his 
people  for  their  sins,  he  held  his  peace,  and  seemed  unconcerned,  as 
one  asleep.  But  when  due  chastisement  has  brought  the  delinquents 
to  themselves,  the  cries  of  penitent  Israel  awakened,  as  it  were,  and 
called  forth  the  zeal  of  the  Lord  of  Hosts,  to  vindicate  his  honour, 
and  deliver  his  servants  ;  and  then  the  vigour  of  his  operations  were 
such  as  might  be  compared  to  the  alacrity  and  courage  of  a  mighty 
champion,  when  refreshed  and  inspirited  by  wine,  he  attacks  his  ad- 
versaries, and  bears  down  all  before  him.  Under  all  our  sufferings, 
let  us  rest  contented  with  this  assurance,  that  God  acts  the  part  ot  a 


236  A    COMMENTARY    ON    THE    PSALMS. 

father ;  and  will  therefore  remove  the  rod,  when  it  has  answered  the 
end  proposed. 

66.  And  he  smote  his  enemies  in  the  hinder  parts :  he  put  them  to  a  perpet- 
ual reproach. 

The  former  clause  of  this  verse  may  be  rendered,  "  And  he  re- 
pulsed, or,  drove  his  enemies  back  ;"  as  Psalm,  ix.  3.  "  When  mine 
enemies  are  turned  back  ;"  the  word  Tina  being  the  same  in  both 
places.  But  as  that  part  of  the  sacred  history  is  here  alluded  to,  in 
which  the  Philistines  are  said  to  have  been  plagued  with  "  emerods," 
or  hemorrhoids,  while  the  ark  was  amongst  them,  the  passage  is 
generally  rendered,  as  in  our  translation,  and  supposed  to  intend  that 
particular  plague.  Thus  much,  however,  is  certain,  that  Dagon  fell 
before  the  ark,  which  his  worshippers  were  glad  to  send  back,  with 
acknowledgments  of  the  vengeance  inflicted  on  them  by  the  superior 
power  of  the  God  of  Israel,  who  could  punish  where,  and  when,  and 
how  he  pleased.     See  1  Sam.  v.  vi. 

67.  Moreover  he  refused  the  tabernacle  of  Joseph,  and  chose  not  the  tribe 
of  Ephraim.  63.  But  chose  the  tribe  of  Judah,  the  Mount  Sion  which  he 
loved.  69.  And  he  built  his  sanctuary  like  high  palaces,  like  the  earth  which 
he  hath  established  for  ever. 

The  ark,  after  its  return,  went  no  more  to  Shiloh,  which  was  in 
the  tribe  of  Ephraim,  the  son  of  Joseph,  but  was  brought  first  to 
Kiriathaim,  1  Sam.  vi.  21,  a  city  of  the  tribe  of  Judah,  and  from 
thence,  after  a  short  stay  at  the  house  of  Obed  Edom,  to  Mount  Sion, 
(1  Chron.  xiv.  and  xv.,)  which  was  the  chosen  and  highly  favoured 
mount  ;  where  was  afterwards  erected,  by  Solomon,  a  magnificent 
and  permanent  habitation  for  the  God  of  Jacob,  during  the  continu- 
ance of  the  old  dispensation  ;  a  resemblance  of  that  eternal  temple, 
in  which  all  the  fulness  of  the  Godhead  hath  since  dwelt  bodily. 
The  divine  presence  removed  at  this  time  to  the  tribe  of  Judah,  be- 
cause out  of  that  tribe,  after  the  rejection  of  Saul,  came  the  great 
representative,  as  well  as  progenitor  of  King  Messiah. 

70.  He  chose  David  also  his  servant,  and  took  him  from  the  sheepfolds. 
71.  From  following  the  ewes  great  with  young,  he  brought  him  to  feed  Jacob 
his  people,  and  Israel  his  inheritance.  72.  So  he  fed  them  according  to  the 
integrity  of  his  heart,  and  guided  them  by  the  skilfulness  of  his  hands. 

The  call  of  David  from  a  sheepfold  to  a  throne  teacheth  us,  that 
he  who  hath  showed  himself  faithful  in  a  few  and  small  concerns, 
is  worthy  of  promotion  to  more  and  more  important  cares  ;  that  the 
qualifications  requisite  for  a  due  discharge  of  high  offices,  are  best 
learned,  at  first,  in  an  inferior  station,  especially  if  it  be  one  that  will 
inure  to  labour  and  vigilance  ;  and  that  kings  are  to  consider  them- 
selves as  "  shepherds  ;"  which  consideration  would  perhaps  teach 
them  their  duty  better  than  all  the  precepts  in  the  world.  From  the 
last  verse,  relative  to  David's  manner  of  conducting  himself  after  his 
advancement,  we  learn  that  integrity  and  discretion,  when  they  meet 
in  the  same  person,  form  a  complete  ruler,  and  one  fit  to  represent 
that  blessed  person  who  entered,  like  his  father  David,  through  suf- 


A    COMMENTARY    ON    THE    PSALMS.  287 

ferings  into  his  glory  ;  who  governelh  his  church  in  wisdom  and 
righteousness  ;  and  of  whom  it  is  said,  by  the  evangelical  prophet, 
"  He  shall  feed  his  flock  like  a  shepherd,  he  shall  gather  the  lambs 
with  his  arm,  and  carry  them  in  his  bosom,  and  shall  gently  lead 
those  that  are  with  young."     Isa.  xl.  11. 


SIXTEENTH   DAY.— MORNING   PRAYER. 

PSALM   LXXIX. 

ARGUMENT.— The  argument  of  this  Psa'm  is  nearly  the  same  with  that  of  the 
seventy-fourth.  The  church,  persecuted  and  afflicted,  sets  forih,  1 — 3.  the  sacri- 
legious devastation  and  cruel  slaughter  made  by  the  enemy,  with,  4.  the  reproach 
occasioned  thereby  ;  5 — 7.  she  prayeth  for  redi''ss  and  deliverance  ;  8,  9.  confesseth, 
and  entreateth  forgiveness  of  the  sins  which  hud  brought  these  calamities  upon  her; 
and  then,  10 — 12.  asketh  a  reirtovnl  of  her  reproach  und  misery;  promising,  13.  end- 
less gratitude  and  praise  for  the  same.  We  meet  with  passages  of  this  Psalm, 
Jer.  x.  25,  1  Mace.  vii.  17,  but  when  it  was  combos  d  is  not  known. 

1.  O  God,  the  heathen  are  come  into  thine  inheritance;  thy  holy  temple 
have  they  defiled  ;  they  have  laid  Jerusalem  on  heaps. 

Three  deplorable  calamities  are  here  enumerated  by  the  faithful ; 
the  alienation  of  God's  inheritance,  the  profanation  of  the  sanctuary, 
and  the  desolation  of  the  beloved  city.  When  we  represent,  in  our 
prayers,  the  sufferings  and  humiliation  of  the  church,  we  take  an 
effectual  method  of  awakening  the  compassion,  and  recalling  the 
favour  of  heaven.  Every  redeemed  soul  is  the  inheritance,  the 
temple,  the  city  of  God.  When  sin  enters,  and  takes  possession,  the 
inheritance  is  alienated,  the  temple  defiled,  the  city  desolated. 

2.  The  dead,  bodies  of  thy  servants  have  they  given  to  be  meat  unto  the  foicls 
of  heaven  ;  the  flesh  of  thy  saints  unto  the  beasts  of  the  earth.  3.  Their  blood 
have  they  shed  like  water  round  about  Jerusalem:  and  there  was  none  to  bury 
them. 

That  horrible  carnage  which  attends  the  siege  and  capture  of  a 
city,  is  the  fourth  of  those  calamities  bewailed  in  our  Psalm.  To 
behold,  or  even  to  imagine,  heaps  of  slaughtered  bodies  lying  un- 
buried,  and  exposed  to  birds  and  beasts  of  prey,  is  inexpiessibly 
shocking  to  humanity.  But  with  what  unconcern  are  we  accus- 
tomed to  view,  on  all  sides  of  us,  multitudes  "dead  in  trespasses  and 
sins,"  torn  in  pieces,  and  devoured  by  wild  passions,  filthy  lusts,  and 
infernal  spirits,  those  dogs  and  vultures  of  the  moral  world  !  Yet  to 
a  discerning  eye  an;i  a  thinking  mind,  the  latter  is  by  far  the  more 
melancholy  sight  of  the  two. 

4.  We  are  become  a  reproach  to  our  neighbours :  a  scorn  and  derision  to 
them  that  are  round  about  us. 

A  fifth  calamity,  incident  to  an  afflicted  church,  is  to  become,  like 
captive  Israel,  the  "  scorn  and  derision"  of  infidels,  who  fail  not,  at 
such  seasons,  to  reproach  her,  and  blaspheme  her  God.  We  know 
how  to  answer  those  who  reproach  us  with  our  sufferings,  for  so 


288  A    COMMENTARY    ON    THE    PSALMS. 

their  predecessors  reproached  our  Master  ;  but  what  shall  we  say, 
if  we  have  given  the  enemy  occasion  to  reproach  us  with  our  sins  7 
The  only  real  disgrace  of  religion,  is  the  wickedness  of  its  professors. 

5.  How  long,  Lord  ?  Wilt  thou  be  angry  for  ever  ?  shall  thy  jealousy  burn 
like  fire  ? 

Parched  and  exhausted,  amidst  the  flames  of  persecution,  we  be- 
hold Sion  panting  for  the  comforts  of  redemption.  The  extent  and 
continuance  of  her  troubles,  cause  her  to  fear  a  total  extermination  ; 
and  by  the  questions  here  asked,  she  tacitly  reminds  God  of  his 
promises  not  to  give  her  up,  and  destroy  her  "for  ever,"  on  ac- 
count of  Messias,  whom  she  was  in  the  fulness  of  time  to  bring 
forth. 

6.  Pour  out  thy  wrath  upon  the  heathen  that  have  not  known  thee,  and  upon 
the  kingdoms  that  have  not  called  upon  thy  name.  7.  For  they  have  de- 
voured Jacob,  and  laid  waste  his  dwelling  place. 

This,  though  uttered  in  the  form  of  a  wish,  or  prayer,  is  to  be  con- 
sidered, like  many  other  passages  of  the  same  nature,  as  a  predic- 
tion of  what  would  afterwards  come  to  pass.  Pagan  ambition  and 
cruelty  were  often  employed  to  chastise  offending  Israel ;  but  were, 
themselves,  notwithstanding,  justly  punished,  in  their  turn,  by  other 
powers  raised  up  for  that  end.  That  relation  in  which  the  church 
stands  to  God,  causes  him,  upon  her  repentance,  to  appear  in  her 
behalf,  and  to  execute  vengeance  on  her  oppressors,  who  "  know  him 
not,  nor  call  upon  his  name."  "  We  are  thine,"  saith  Isaiah,  "  thou 
never  barest  rule  over  them,  they  were  not  called  by  thy  name." 
xliii.  19.  The  church,  for  her  sins,  may  deserve  to  suffer ;  but  her 
enemies  are  not  therefore  without  guilt,  nor  will  they  escape  without 
punishment. 

8.  O  remember  not  against  us  former  iniquities :  let  thy  tender  mercies 
speedily  prevent  us  ;  for  we  are  brought  very  low.  9.  Help  us,  O  God  of  our 
salvation,  for  the  glory  of  thy  name :  and  deliver  us  and  purge  away  our  sins, 
for  thy  name's  sake. 

Affliction  hath  then  wrought  its  intended  effect,  when  it  hath  con- 
vinced us  of  sin,  and  led  us  to  repentance ;  when,  brought  back  by 
it,  like  the  returning  prodigal,  to  the  house  and  presence  of  our 
heavenly  Father,  we  acknowledge  our  guilt  as  the  cause  of  misery, 
and  entreat  forgiveness  of  the  one,  in  order  to  obtain  a  release  from 
the  other ;  not  pleading  our  own  merits,  but  the  mercies  of  God  our 
Saviour,  and  the  glory  of  his  name. 

10.  Wherefore  should,  the  Jieathen  say,  Wliere  is  their  God  ?  Let  him  be 
known  among  the  heathen  in  our  sight,  by  the  reo&nging  of  the  blood  of  thy 
servants  which  is  shed  ;  or,  Let  the  vengeance  of  thy  servants'  blood  that  is 
shed,  be  known  among  the  heathen  that  is  in  our  sight. 

It  is  for  "  the  glory  of  God's  name,"  to  deliver  his  church  ;  because, 
while  she  is  in  trouble,  that  name  is  blasphemed  by  the  enemy, 
as  if  he  wanted  either  power  or  will,  to  prevent  or  remove  the  cala- 
mities of  his  servants.  Prayer  is  therefore  here  made  by  the  faith- 
ful, that  God,  not  to  gratify  any  vindictive  spirit  of  theirs,  but  to  via- 


A    COMMENTARY    ON    THE    PSALMS.  289 

dicate  his  own  attributes,  would  break  the  teeth  of  the  oppressor 
and  work  a  public  and  glorious  salvation  for  his  chosen :  at  behold- 
ing which,  the  very  adversaries  themselves  might  possibly  be  con- 
verted. 

11.  Let  the  sighing  of  the  prisoner  come  before  thee;  according  to  the 
greatness  of  thy  power  preserve  thou  those  that  are  appointed  to  die. 

Next  to  those  who  had  been  slain,  the  case  of  such  as  groaned  in 
captivity,  lying  bound  in  chains  and  fetters  under  sentence  of  death, 
to  be  inflicted  at  the  will  of  their  cruel  and  insulting  conquerors,  is 
recommended  to  God.  The  Christian,  though  he  may  at  present 
be  subject  to  none  of  these  external  calamities,  forgets  not  that  he 
is  often  persecuted,  and  led  captive,  by  his  own  desires,  and  bound 
in  the  chains  of  his  sins ;  that  the  world  to  him  is  a  prison ;  that 
sentence  of  death  is  passed  upon  him,  and  he  knoweth  not  how 
soon  that  sentence  may  be  executed.  How  properly  therefore,  and 
how  fervently,  may  he  at  all  times  pray,  "O  let  the  sighing  of  the 
prisoner  come  before  thee ;  according  to  the  greatness  of  thy  power 
preserve  thou  those  that  are  appointed  to  die." 

12.  And  render  unto  our  neighbours  sevenfold  into  their  bosom  their  re- 
proach, wherewith  they  have  reproached  thee,  O  Lord. 

That  is,  As  they  have  reproached  thee  with  weakness,  so  manifest 
to  others  their  weakness,  who  are  but  sinful  dust  and  ashes ;  as  they 
have  endeavoured  to  make  thee  comtemptible,  so  let  the  world  have 
just  cause  to  despise  them,  who  have  thus  presumptuously  offended ; 
according  as  it  is  written,  "  Them  that  honour  me  I  will  honour,  and 
they  that  despise  me  shall  be  lightly  esteemed."  1  Sam.  ii.  30. 
And,  however  different  the  appearance  of  things  may  now  be,  this 
will  certainly  be  found  true,  in  every  instance,  at  the  last  day. 

13.  So  we  thy  people,  and  sheep  of  thy  pasture,  will  give  thee  thanks  for 
ever:  we  will  show  forth  thy  praise  to  all  generations. 

Such  is  the  resolution  of  a  church  under  persecution ;  and  such 
ought  to  be  the  practice  of  every  church,  when  delivered  out  of  it, 
and  restored  to  the  favour  and  protection  of  her  God.  The  same  is 
the  duty  of  every  soul,  with  regard  to  afflictions  and  mercies  of  a  pri- 
vate kind.  But  how  glorious  will  be  the  day,  when  triumphant 
over  sin  and  sorrow,  over  everything  that  exalteth  and  opposeth  it- 
self, the  church  universal  shall  behold  the  adversary  disarmed  for 
ever ;  while  she  herself,  placed  in  pastures  of  joy,  and  led  to  the 
waters  of  eternal  comfort,  shall,  from  age  to  age,  incessantly  sing  the 
praises  of  her  great  Shepherd  and  Bishop,  her  King  and  her  God ! 


PSALM  LXXX. 

ARGUMENT. — The  church,  still  in  captivity,  1 — 3.  crieth  unto  God  for  help  and  re- 
demption ;  4 — 7.  complaineth  of  her  grievous  afflictions  ;  8 — 13.  describeth  her  for- 
mer  exaltation,  and   present   depression,   under   the    beautiful  figure   of    a  vine; 

37 


290  A   COMMENTARY    ON    THE    PSALMS. 

14 — 16.  returneth  again  to  her  supplications,  and,  17 — 19.  prayeth  for  the  advent  of 
Messiah,  to  quicken  and  comfort  her,  vowing  all  loyal  obedience,  adoration,  and 
praise  to  him,  as  the  author  of  her  salvation. 

1.  Give  ear,  O  Shepherd  of  Israel,  thou  that  leadest  Joseph  like  a  flock  ; 
thou  that  dwellest  between  the  cherubims,  shine  forth. 

The  Christian  church  is  now  become  the  "  Israel"  of  God  :  Jesus 
Christ  is  the  "Shepherd"  of  this  Israel,  who  leadeth  his  people  "like 
a  flock ;"  he  dwelleth  in  the  midst  of  them  by  his  Spirit,  as  of  old 
he  dwelt  in  the  holy  places,  "  between  the  cherubims."  Let  us  be- 
seech him  to  hearken  to  our  prayers,  and  to  manifest  the  glory  of 
his  power  in  our  defence  and  deliverance. 

2.  Before  Ephraim,  Benjamin,  and  Manasseh,  stir  up  thy  strength,  and 
come  and  save  us. 

God  is  entreated  to  go  forth,  in  his  strength  and  his  salvation,  be- 
fore the  tribes  of  Israel,  as  formerly  in  the  wilderness.  Ephraim, 
Benjamin,  and  Manasseh,  are  particularly  mentioned ;  perhaps,  be- 
cause, according  to  the  established  order,  those  three  tribes  imme- 
diately followed  the  ark  and  cherubim,  the  symbols  of  the  divine 
presence.     See  Numb.  ii.  18. 

3.  Turn,  or,  restore,  us  again,  O  God,  and  cause  thy  face  to  shine;  and 
we  shall  be  saved. 

This  verse  is  a  kind  of  chorus,  occurring  three  times  in  the  course 
of  our  Psalm.  It  implies,  that  the  church  is  in  captivity,  from  which 
she  prayeth  to  be  "  restored"  to  her  former  freedom  and  prosperity  ; 
that  she  expecteth  such  restoration,  not  from  any  might  or  merit  of 
her  own,  but  from  the  grace  and  mercy  of  her  Saviour ;  as  well 
knowing  that  her  night  can  be  turned  into  day,  and  her  winter  give 
place  to  spring,  only  by  the  Sun  of  righteousness  rising,  and  caus- 
ing his  face  to  shine  upon  her  desolations.  This  ought,  therefore, 
to  be  the  wish  and  the  prayer  of  every  persecuted  church,  and  of 
every  afflicted  soul. 

4.  O  Lord  God  of  hosts,  how  long  wilt  thou  be  angry  against  the  prayer 
of  thy  people  ? 

The  sins  of  a  people  may  for  a  time  "  separate  between  them  and 
their  God,  and  hide  his  face  from  them  that  he  will  not  hear :"  Isa. 
lix.  2 :  "  he  may  cover  himself  with  a  cloud,  that  their  prayers  shall 
not  pass  through  ;"  Lam.  iii.  44  ;  and  seem  to  reject  even  the  devo- 
tions of  his  distressed  servants,  while  he  is  proving  the  strength  of 
their  faith,  and  the  sincerity  of  their  repentance.  But  if  the  former 
be  strong,  and  the  latter  sincere,  they  will  continue  to  ask,  till  they 
have  obtained  ;  nor  cease  to  knock  till  the  door  be  opened. 

5.  Thou  feedest  them  with  the  bread  of  tears,  or,  of  weeping ;  and  givest 
them  tears  to  drink  in  great  measure. 

There  cannot  be  a  more  striking  picture  of  Sion  in  captivity. 
Her  bread  is  dipped  in  tears,  and  her  cup  is  filled  to  the  brim  with 
them  :  no  time  is  free  from  grief  and  lamentation.  They  who  sin 
must  submit  to  penance  :  which  if  a  man  doth  not  impose  on  him- 


A    COMMENTARY    ON    THE    PSALMS.  291 

self,  God  will  impose  it  on  him  ;  whereas,  if  we  judged  ourselves 
we  should  not  be  thus  judged  of  the  Lord.  The  church  hath  ap- 
pointed seasons,  and  given  directions  for  this  purpose  :  but  who  ob- 
serves either  the  one  or  the  other  ? 

0.  Thou  makest  us  a  strife  unto  our  neighbours :  and  our  enemies  laugh 
among  themselves. 

Israel,  when  forsaken  by  her  God,  was  a  prey  for  which  all  the 
neighbouring  nations  contended,  exulting  over  her,  aYid  scoffing  at 
that  condition  to  which,  not  their  counsels  or  armies,  but  her  own  in- 
iquities had  reduced  her.  Hence  let  us  learn  how  to  form  a  just  esti- 
mate of  the  real  state  both  of  communities  and  individuals.  Right- 
eousness alone  exalteth  man  ;  sin  is  his  reproach,  and  will  be  his 
destruction. 

7.  Turn  us  again,  O  God  of  hosts,  and  cause  thy  face  to  shine ;  and  we 
shall  be  saved.     See  above,  ver.  3. 

8.  Thou  hast  brought  a  vine  out  of  Egypt :  thou  hast  cast  out  the  heathen, 
and  planted  it. 

God  is  reminded  of  the  favour  once  shown  by  him  to  the  church  of 
Israel,  and  of  that  prosperity  which  she  once  enjoyed.  She  is  com- 
pared to  a  "  vine,"  removed  from  the  unkindly  soil  of  Egypt,  to  the 
happier  regions  of  Canaan,  and  there  planted  by  Jehovah,  in  the 
place  of  nations  extirpated  for  their  unfruitfulness.  The  vine  is  a 
plant  weak  and  lowly,  and  needing  support ;  when  supported,  wild 
and  luxuriant,  unless  restrained  by  the  pruning-knife ;  capable  of 
producing  the  most  valuable  fruit ;  but,  if  barren,  the  most  unprofit- 
able among  trees,  and  fit  only  for  the  flames.  In  all  these  respects 
it  is  a  lively  emblem  of  the  church,  and  used  as  such  by  Isaiah,  v. 
7,  by  Ezekiel,  xv.  xvii.  xix.,  and  by  our  Lord  himself,  Matt.  xxi. 
33.  The  Christian  church,  after  her  redemption,  by  the  death  and 
resurrection  of  Jesus,  was  planted  in  the  heathen  world,  as  Israel 
had  been  in  Canaan ;  and  the  description  suits  one  as  well  as  the 
other. 

9.  Thou  preparedst  room  before  it,  and  didst  cause  it  to  take  deep  root, 
and  it  filed  the  land.  10.  The  hills  were  covered  with  the  shadow  of  it,  and 
the  boughs  thereof  were  like  the  goodly  cedars  ;  or,  and  the  goodly  cedars 
were  covered  with  the  boughs  thereof. 

As  the  vine  striketh  its  roots  deep  into  the  soil  prepared  for  it,  and 
then  diffuseth  its  numerous  branches  all  around,  covering  the  fertile 
hills,  by  the  sides  of  which  it  is  planted,  or  running  up  the  lofty 
cedars,  to  the  bodies  of  which  it  is  joined  ;  such  was  the  growth  and 
fruitfulness  of  the  Israelitish  church  ;  but  much  greater  was  that 
of  the  church  Christian.  Her  roots  were  fast  fixed  in  the  hearts 
and  affections  of  the  faithful,  and  her  boughs  shot  forth  abundant- 
ly ;  they  often  felt  the  knife,  but  increased  under  it,  both  in  number 
and  vigour;  till,  at  length,  she  overshadowed  the  Roman  empire 
with  her  branches,  and  replenished  the  earth  with  her  fruit,  grateful 
to  God  and  man. 


292  A    COMMENTARY    ON    THE    PSALMS. 

11.  She  sent  out  her  boughs  unto  the  sea,  and  her  branches  unto  the  river. 

This  relates  to  the  extent  of  Palestine,  which  was  occupied  by 
the  tribes  of  Israel,  even  from  the  Mediterranean  "  sea,"  westward, 
to  the  "river"  Euphrates,  eastward.  This  was  promised,  Deut.  i. 
24  :  "  From  the  river  Euphrates  to  the  uttermost  sea  shall  your 
coast  be  ;"  and  fulfilled  in  the  days  of  Solomon.  See  1  Kings,  iv. 
21  ;  Psal.  lxxii.  8.  To  the  Christian  church  the  whole  earth  was 
the  land  of  promise,  and  the  gospel  was  preached  to  all  nations  :  "  I 
will  give  thee,"  saith  Jehovah  to  Christ,  "  the  heathen  for  thine  in- 
heritance, and  the  uttermost  parts  of  the  earth  for  thy  possession." 
Psalm,  ii.  8. 

12.  Why  hast  thou  then  broken  down  her  hedges,  so  that  all  they  which  pass 
by  the  way,  do  pluck  her  ? 

The  Psalmist,  having  described  the  exaltation  of  Israel  under  the 
figure  of  a  vine,  proceeds,  under  the  same  figure,  to  lament  her  de- 
pression. She  is  now  represented  as  deprived  of  the  protection  of 
God,  the  counsels  of  the  wise,  and  the  arms  of  the  valiant ;  of  all 
her  bulwarks  and  fortifications,  and  whatever  else  could  contribute  to 
her  defence  and  security ;  so  that,  like  a  vineyard  without  a  fence, 
she  lay  open  on  every  side,  to  the  incursions  and  ravages  of  her 
neighbouring  adversaries ;  who  soon  stripped  her  of  all  that  was 
valuable,  and  trod  her  under  foot. 

13.  The  boar  out  of  the  wood  doth  waste  it,  and  the  wild  beast  of  the  field 
doth  devour  it. 

Fierce  and  unrelenting,  her  heathen  persecutor  issued,  at  different 
times,  from  his  abode,  like  a  "wild  boar"  out  of  the  forest,  resolved 
not  only  to  spoil  and  plunder,  but  to  eradicate  and  extirpate  her  for 
ever.  Nor  let  the  church  Christian  imagine,  that  these  things  relate 
only  to  her  elder  sister.  Greater  mercies,  and  more  excellent  gifts, 
should  excite  in  her  greater  thankfulness  and  call  forth  more  excellent 
virtues  ;  otherwise  they  will  serve  only  to  enhance  her  account,  and 
multiply  her  sorrows.  If  she  sin,  and  fall  after  the  same  example 
of  unbelief,  she  must  not  think  to  be  distinguished  in  her  punish- 
ment, unless  by  the  severity  of  it.  She  may  expect  to  see  the  favour 
of  heaven  withdrawn,  and  the  secular  arm,  instead  of  supporting,  em- 
ployed to  crush  her ;  her  discipline  may  be  annihilated,  her  unity 
broken,  her  doctrines  perverted,  her  worship  deformed,  her  practice 
corrupted,  her  possessions  alienated,  and  her  revenues  seized  ;  till  at 
length  the  word  be  given  from  above,  and  some  antichristian  power 
be  unchained,  to  execute  upon  her  the  full  vengeance  due  to  her 
crimes.  Unclean  desires  and  furious  passions  are  the  enemies  of  the 
soul,  which  deface  her  beauty,  and  devour  all  the  productions  of 
grace  in  that  lesser  vineyard  of  God. 

14.  Return,  we  beseech  thee,  O  God,  of  hosts  ;  look  down  from  heaven,  and 
behold,  and  visit  this  vine.  15.  And  the  vineyard  which  thy  right  hand  hath 
planted,  and  the  branch  that  thou  madest  so  strong  for  thyself 

The  church,  thus  distressed  and  desolated,  offereth  a  prayer  for  a 


A    COMMENTARY    ON    THE    PSALMS.  293 

return  of  the  divine  favour,  and  for  a  gracious  visitation  from  on 
high :  she  beseecheth  God  to  look  down,  with  an  eye  of  pitv,  from 
heaven,  on  the  vineyard  which  his  own  hands  had  "planted,"  and 
on  that  royal  branch,  the  family  of  David,  in  particular,  which  he 
had  raised  and  established  for  himself,  to  accomplish  his  eternal  pur- 
pose of  saving  mankind  by  Messiah,  who  was,  one  day,  to  spring 
from  the  root  of  Jesse.  The  Chaldee  paraphrast  expounds  "the 
branch,"  of  Messiah  himself,  xrTOMs  vtsfra  b",  "on  King  Messiah,  whom 
thou  hast  established,"  &c.  So  do  the  rabbies,  Aben  Ezra  and  Oba- 
diah,  cited  by  Dr.  .Hammond.  And  the  LXX.,  instead  of  supposing 
the  word  p  "  a  son,"  to  refer  to  "vine,"  and  so  signify  a  "branch," 
which,  in  the  Hebrew  style,  is  "  a  son  of  the  vine,"  have  rendered 
the  passage,  tm  mov  avBpamv,  "  on  the  son  of  man ;"  an  expression  ac- 
tually used  by  the  Psalmist,  two  verses  below.  To  the  advent  of 
this  Son  of  man  Israel  was  ever  accustomed  to  look  forward  in  time 
of  affliction  :  on  his  second  and  glorious  advent  the  Christian  church 
must  fix  her  eye  in  the  day  of  her  calamities. 

16.  It  is  burnt  with  fire  :  it  is  cut  down,  or,  dug  up :  they  perish  at  the  re- 
buke of  thy  countenance. 

The  sad  estate  of  the  vineyard  is  yet  again  set  forth,  to  excite  the 
compassion  of  Heaven.  As  to  the  latter  clause  of  this  verse,  if  it 
be  rendered  as  our  translators  have  rendered  it,  in  the  present  time, 
it  seems  to  relate  to  the  Israelites,  and  the  destruction  made  amongst 
them  by  the  wrath  of  God.  If  it  have  a  future  rendering,  "  they 
shall  perish  at  the  rebuke  of  thy  countenance,"  it  may  be  supposed 
to  predict  the  fate  of  the  adversaries,  when  God  should  deliver  his 
people  out  of  their  hands. 

17.  Let  thy  hand  be  upon  the  man  of  thy  right  hand,  upon  the  son  of  man, 
whom  thou  madest  strong  for  thyself. 

These  phrases  "the  man  of  thy  right  hand,"  and  "the  son  of 
man,"  if  at  all  applicable,  in  a  lower  and  subordinate  sense,  to  a  tem- 
poral king  of  Israel,  considered  as  a  representative  of  Messiah,  are 
most  certainly,  in  their  full  and  prophetical  acceptation,  intended  to 
denote  King  Messiah  himself.*  Assured  of  his  coming,  the  church 
prayeth  that  the  "  hand,"  the  protection  and  the  power  of  Jehovah 
might  be  "  upon"  him,  over  him,  and  with  him,  in  his  great  under- 
taking finally  to  deliver  her  out  of  all  her  troubles,  and  to  "  lead  her 
captivity  captive." 

18.  So  will  not  we  go  back  from  thee:  quicken  us,  and  we  will  call  upon 
thy  name. 

The  end  of  our  redemption  is,  that  Ave  should  serve  him  who  hath 
redeemed  us,  and  "  go  back"  no  more  to  our  old  sins.  That  soul 
which  hath  been  "quickened,"  and  made  alive  by  Christ,  should  live 
to  his  honour  and  glory  ;  that  mouth  which  hath  been  opened  by 

*  "  Virum  dexterae  tus :"  Davidem  a  te  designatum  et  confirm atum  regem,  et  in  ejus 
figura,  Christum. — Bossuet. 


294  A    COMMENTARY    ON    THE    PSALMS. 

him,  can  do  no  less  than  show  forth  his  praise,  and  "  call  upon  his" 
saving  "  name." 

19.  Turn  us  again,  O  Lord  God  of  hosts,  cause  thy  face  to  shine;  and  ice 
shall  be  saved.     See  ver.  3. 


PSALM  LXXXI. 

ARGUMENT. — This  Psalm,  whensoever,  or  by  whomsoever  composed,  was,  proba- 
bly, intended  to  be  sung  at  the  feast  of  trumpets,  as  also  at  any  other  feast-time.  It 
contains,  1 — 3.  an  exhortation  duly  to  observe  the  festivals  of  the  church,  4,  5.  as 
God  had  appointed,  who  is  introduced  expostulating  with  his  people,  on  account, 
6 — 10.  of  his  mercies,  and  Jl,  12.  their  ingratitude,  and  13 — 16.  under  the  form  of  a 
most  affectionate  wish,  renewing  his  promises,  on  condition  of  their  obedience. 

1.  Sing  aloud  unto  God  our  strength :  make  a  joyf id  noise  unto  the  God  of 
Jacob.  2.  Take  a  psalm,  and  bring  hither  the  timbrel,  the  pleasant  harp 
with  the  psaltery. 

If  Israelites  were  thus  exhorted  to  keep  their  feast-days  with  joy 
and  gladness  of  heart ;  to  exalt  their  voices,  and  join  together  all 
their  sweetest  instruments  of  music,  in  honour  of  him  who  had  res- 
cued them  from  the  Egyptian  bondage,  and  given  them  a  law  from 
Sinai ;  in  what  exulting  strains  ought  we  to  celebrate  the  festivals 
of  the  Christian  church?  With  what  triumph  of  soul,  and  har- 
mony of  affections,  are  we  bound  to  "  sing  aloud  to  God  our  strength," 
who  hath  redeemed  us  from  death,  and  published  the  gospel  from 
Sion  ?  since,  as  the  apostle  saith,  "  holy  days,  new  moons,  and  sab- 
bath days."  of  old  "  were"  only  "  a  shadow  of  things  to  come  ;  but 
the  body  is  of  Christ."  Col.  ii.  16. 

3.  Blow  up  the  trumpet  in  the  new  moon,  in  the  time  appointed,  on  our  sol- 
emn feast-day. 

In  the  Jewish  church  notice  was  given  of  feasts,  jubilees,  &c.  by 
sound  of  trumpet.  All  the  new  moons,  or  beginnings  of  months, 
were  observed  in  this  manner ;  see  Numb.  x.  1  ;  but  on  the  Septem- 
ber new  moon,  or  first  day  of  the  seventh  month,  was  kept  a  great 
festival,  called  the  "  feast  of  trumpets  ;"  Levit.  xxiii.  24,  Numb.  xxix. 
1 ;  which  probably  is  here  intended.  This  September  new  moon 
had  a  particular  regard  paid  to  it,  because,  according  to  the  old  cal- 
culation, before  Israel  came  out  of  Egypt  it  was  the  first  new  moon 
in  the  year,  which  began  upon  this  day,  the  first  of  the  (afterwards) 
seventh  month.  The  tenth  of  the  same  month  was  the  great  day 
of  atonement ;  and  on  the  fifteenth  was  celebrated  the  feast  of  tab- 
ernacles. See  Levit.  xxiii.  27,  and  34.  Our  Psalm,  therefore,  seems 
to  have  been  designed  for  the  purpose  of  awakening  and  stirring  up 
the  devotion  of  the  people  upon  the  solemn  entrance  of  a  month,  in 
which  they  were  to  commemorate  so  many  past  blessings  prefigura- 
tive  of  much  greater  blessings  to  come.  We  have  now  our  feast- 
days,  our  Christmas,  Easter,  Whitsuntide,  &c.  On  these,  and  all 
other  solemn  occasions,  let  the  evangelical  trumpet  give  a  sound  of 
victory,  of  liberty,  of  joy,  and  rejoicing  ;  of  victory  over  death,  of 
liberty  from  sin,  of  joy  and  rejoicing  in  Christ  Jesus  our  Saviour. 


A    COMMENTARY    ON    THE    PSALMS.  295 

4.  For  this  was  a  statute  for  Israel,  and  a  law  of  the  God  of  Jacob. 
5.  This  he  ordained  in  Joseph,  for  a  testimony,  when  he  went  out  through,  or. 
against,  the  land  of  Egypt :  where  I  heard  a  language  that  /  understood  not. 

The  meaning  is,  that  the  observation  of  feasts,  with  blowing  of 
trumpets,  was  a  statute,  law,  or  testimony,  ordained  in  Joseph,  or 
Israel,  by  God  himself,  after  he  had  destroyed  the  Egyptians,  and 
brought  his  people  into  the  wilderness,  where  the  law  was  given. 
Concerning  the  words,  "I  heard  a  language  that  I  understood  not," 
it  is  difficult  to  account  for  the  change  of  person  ;  but  the  sense  seems 
to  be,  that  the  children  of  Israel  received  the  law,  when  they  had 
been  in  bondage  under  a  people  of  strange  and  barbarous  language, 
or  dialect.  The  passage  is  exactly  parallel  to  that  in  Psal.  cxiv.  1  : 
u  When  Israel  went  out  of  Egypt,  and  the  house  of  Jacob  from  a 
people  of  strange  language,"  &c. — The  new  law,  with  its  sacra- 
ments and  ordinances,  was  promulged  after  the  spiritual  redemption 
by  Christ :  as  the  old  law,  with  its  rites  and  ceremonies,  was  pub- 
lished, after  the  temporal  deliverance  by  Moses. 

6.  I  removed,  his  shoulder  from  the  burden  ;  his  hands  were  delivered  from 
the  pots. 

From  this  verse  to  the  end,  it  is  plain  that  God  is  the  speaker. 
He  reminds  Israel  of  their  redemption,  by  his  mercy  and  power, 
from  the  burdens  and  the  drudgery  imposed  on  them  in  Egypt. 
Moses  describeth  their  then  state  of  servitude,  by  saying,  "The 
Egyptians  made  their  lives  bitter  with  hard  bondage,  in  mortar,  and 
in  brick,  and  in  all  manner  of  service  in  the  field  ;"  Exod.  i.  14  ; 
that  is,  probably,  in  making  vessels  of  clay,  as  this  verse  seems  to 
imply.  Let  us  remember,  that  we  have  been  eased  of  far  heavier 
burdens,  delivered  from  severer  task-masters,  and  freed  from  a  baser 
drudgery  ;  the  intolerable  load  of  sin,  the  cruel  tyranny  of  Satan, 
the  vile  service  and  bitter  bondage  of  concupiscence. 

7.  Thou  calledst  in  trouble,  and  I  delivered  thee:  I  answered  thee  in  the 
secret  place  of  thunder :  I  proved  thee  at  the  waters  of  Meribah. 

God  declares  his  readiness,  at  all  times,  to  hear  the  prayers  and 
relieve  the  distresses  of  his  people,  as  he  did  when  they  cried  unto 
him  in  Egypt,  and  in  the  wilderness,  and  received  answers  from  the 
cloudy  pillar.  In  that  deep  recess  he  had  fixed  his  awful  throne, 
and  from  thence,  on  proper  occasions,  he  manifested  his  power  and 
glory,  protecting  Israel  and  confounding  their  adversaries.  In  Psalm 
xcix.  6,  it  is  said  of  "  Moses,  Aaron,  &c,"  "  They  called  upon  the 
Lord,  and  he  answered  them :  he  spake  unto  them  in  the  cloudy 
pillar ;"  which  passage  seems  exactly  parallel  to  that  in  the  verse 
under  consideration  : — "  Thou  calledst,  and — I  answered  thee  in  the 
secret  place  of  thunder."  He  who  spake  unto  Israel  in  the  cloudy 
pillar  hath  since  spoken  to  us  by  his  Son  :  he  who  "  proved  them 
at  the  waters  of  Meribah,"  Exod.  xvii.  6,  7,  now  proves  us,  by  vari- 
ous trials,  in  the  world. 

8.  Hear,  O  my  people,  and  I  will  testify  unto  thee :  O  Israel,  if  thou  wilt 
hearken  unto  me;    9.  There  shall  no  strange  god  be  in  thee;  neither  shalt 


296  A    COMMENTARY    ON    THE    PSALMS. 

thou  worship  any  strange  god.     10.  /  am  the  Lord  thy  God,  which  brought 
thee  out  of  the  land  of  Egypt ;  open  thy  mouth  wide,  and  I  will  Jill  it. 

God  here  addresseth  himself  to  the  Israelites,  putting  them  in  re- 
membrance of  that  first  and  great  commandment  against  idolatry  ; 
of  his  claim  to  their  obedience,  as  their  God  and  Saviour  ;  and  of 
his  being  both  able  and  willing  to  satisfy  the  utmost  desires  and 
wishes  of  such  as  would  apply  to  him  for  blessing  and  comfort.  Be- 
hold, then,  the  rebellion,  the  ingratitude,  and  the  folly  of  that  man 
who  saith  to  any  creature,  "  Thou  art  my  god ;"  who  bestoweth  on 
the  world  that  fear,  love,  and  adoration  which  are  due  only  to  its 
Creator  and  Redeemer  ;  who  wasteth  his  days  in  seeking  after  hap- 
piness, where  all,  by  their  inquietude,  acknowledge  that  it  is  not  to 
be  found. 

11.  But  my  people  would  not  hearken  to  my  voice;  and  Irsael  would  none 
of  me.  12.  So  I  gave  them  up  unto  their  own  hearts'  lust :  and  they  walked 
in  their  own  counsels. 

By  the  subject  of  an  earthly  prince,  it  is  justly  deemed  a  great 
honour  for  his  sovereign  to  converse  with  him,  to  counsel  and  advise 
him  :  but  from  sinful  dust  and  ashes,  we  hear  the  Majesty  of  heaven 
complaining,  that  he  cannot  obtain  an  audience ;  no  one  will  attend 
to,  or  observe  his  salutary  admonitions.  When  we  see  men  enabled, 
by  wealth  and  power,  to  accomplish  the  inordinate  desires  of  their 
hearts,  and  carry  their  worldly  schemes  into  execution,  without 
meeting  with  any  obstructions  in  their  way,  we  are  apt  to  envy  their 
felicity ;  whereas  such  prosperity  in  wickedness  is  the  surest  mark 
of  divine  displeasure,  the  heaviest  punishment  of  disobedience,  both 
in  individuals  and  communities.  "  My  people  would  not  hearken  to 
my  voice,  and  Israel  would  none  of  me:  so  I  gave  them  up  unto 
their  own  hearts'  lust ;  and  they  walked  in  their  own  counsels." 

13.  O  that  my  people  had  hearkened  unto  me,  and  Israel  had  walked  in  my 
ways  !  14.  /  should  soon  have  subdued  their  enemies,  and  turned  my  hand 
against  their  adversaries. 

Such  are  the  tender  mercies  of  our  God,  that  he  is  not  only  care- 
ful to  provide  for  us  the  means  of  salvation,  but  represents  himself 
as  mourning  with  a  paternal  affection  over  his  children,  when  their 
frowardness  and  obstinacy  disappoint  the  efforts  of  his  love.  One 
cannot  help  observing  the  similitude  between  the  complaint  here  ut- 
tered and  one  which  hath  been  since  breathed  forth  over  the  same 
people :  "  O  Jerusalem,  Jerusalem,  how  often  would  I  have  gathered 
thy  children  together,  even  as  a  hen  gathereth  her  chickens  under 
her  wings,  and  ye  would  not  !" 

15.  The  haters  of  the  Lord  should  have  submitted  themselves  unto  him  ;  or, 
should  have  failed,  or.  been  subdued  to  him:  but  their  time,  i.  e.  the  time  of 
his  people,  should  have  endured  for  ever. 

The  transgressions  of  the  church  give  her  enemies  all  their 
power  against  her,  calling  the  avenger  from  afar,  and  setting  an 
edge  on  the  sword  of  the  persecutor.  "  Where  the  carcase  is,"  where 
the  spirit  of  religion  is  departed,  and  has  left  the  body  to  corrupt  and 


A    COMMENTARY    ON    THE    PSALMS.  297 

decay,  "  there  the  eagles  are  gathered  together  ;"  all  the  instruments 
of  vengeance,  terrestrial  and  infernal,  flock,  by  permission,  to  the 
prey.  Had  not  this  been  the  case  with  regard  to  Israel,  Jerusalem 
had  continued  to  be,  through  all  ages,  what  she  was  in  the  days  of 
Solomon,  the  delight  of  the  nations,  and  the  joy  of  the  whole  earth. 

16.  He  should  have  fed  them  also  with  the  finest  of  the  wheat :  and  with 
honey  out  of  the  rock  shoidd  I  have  satisfied  thee. 

That  is,  the  Israelites,  if  obedient,  would  still  have  enjoyed  the 
sweets  of  that  good  land,  in  which  the  Lord  their  God  had  placed 
them,  where  the  fruits  of  the  earth  were  produced  in  the  highest  per- 
fection, and  honey  streamed  from  the  very  rocks,  so  that  no  part  of 
the  country  was  without  its  increase.  Upon  the  same  conditions  of 
faith  and  obedience,  do  Christians  hold  those  spiritual  and  eternal 
good  things,  of  which  the  pleasant  fields  and  fertile  hills  of  Canaan 
were  sacramental.  Christ  is  the  "  bread  "  of  life,  he  is  the  "  rock  " 
of  salvation,  and  his  promises  are  as  u  honey"  to  pious  minds.  But 
they  who  reject  him  as  their  Lord  and  Master,  must  also  lose  him 
as  their  Saviour  and  their  reward. 


SIXTEENTH  DAY.— EVENING  PRAYER. 

PSALM  LXXXI1. 

ARGUMENT. — The  Psalmist  addresseth  himself  to  judges  and  magistrates  ;  1.  he  re- 
mindeth  them  of  the  presence  of  that  God  whom  they  represent,  and  to  whom  they 
are  accountable  ;  2 — 4.  he  exhorteth  them  to  the  due  discharge  of  their  office  ;  5.  re- 
proveth  the  ignorance  and  corruption  among  them  ;  6,  7.  threateneth  their  fall  and 
punishment ;  8.  prayeth  for  the  manifestation  of  Messiah,  and  the  establishment  of 
his  righteous  kingdom. 

1.  God  standeth  in  the  congregation  of  the  mighty :  he  judgeth  among  the 
gods. 

Earthly  judicatories  are  the  appointment  of  God.  All  magistrates 
act  in  his  name,  and  by  virtue  of  his  commission.  He  is  invisibly 
present  at  their  assemblies,  and  superintends  their  proceedings.  He 
receives  appeals  from  their  wrongful  decisions  ;  he  will  one  clay  re- 
hear all  causes  at  his  owTn  tribunal,  and  reverse  every  iniquitous  sen- 
tence, before  the  great  congregation  of  men  and  angels.  Unjust 
judges  must  either  disbelieve  or  forget  all  this.  God  is,  in  like 
manner,  present  to  the  heart  of  each  individual ;  he  is  privy  to  the 
various  reasonings  and  pleadings  of  grace  and  nature,  of  principle 
and  intere.-t,  in  that  lesser  court. ;  and  he  is  a  witness  of  its  determi- 
nations ;  which  also  will  by  him  be  manifested  to  the  world,  and 
openly  canvassed,  when  he  sitteth  in  judgment. 

2.  How  long  will  ye  judge  ten  justly,  and  accept  the  persons  of  the  wicked  ? 
3.  Defend  the  poor  and  fatherless  :  do  justice  to  the  afflicted  and  needy.  4. 
Deliver  the  poor  and  needy  :  rid  them  out  of  the  hand  of  the  wicked. 

A  charge  is  here  given,  by  the  Spirit  of  God,  to  all  magistrates, 


"298  A    COMMENTARY    ON    THE    PSALMS. 

much  like  that  which  king  Jehoshaphat  gave  to  his  judges ;  2  Chron. 
xix.  6,  7  :  "  Take  heed  what  ye  do  ;  for  ye  judge  not  for  man,  but 
for  the  Lord,  who  is  with  you  in  the  judgment.  Wherefore  now,  let 
the  fear  of  the  Lord  be  upon  you,  take  heed,  and  do  it :  for  there  is 
no  iniquity  with  the  Lord  our  God,  nor  respect  of  persons,  nor  taking 
of  gifts."  It  is  the  glory  of  Jehovah  and  his  Christ,  to  "  accept  no 
man's  person"  in  judgment ;  to  regard  neither  the  quality  nor  the 
station  of  the  offender  ;  but  to  give  to  every  man,  of  whatever  rank 
or  degree  in  the  world,  according  to  his  works.  All  the  sons  of 
Adam  were  once  "  poor  and  fatherless,  needy  and  afflicted,"  when 
God  took  their  cause  into  his  own  hands,  and,  by  a  method  con- 
sistent with  the  strictest  justice,  "  delivered  them  out  of  the  hand  of 
the  wicked  one."  Every  oppressor  of  the  poor  is  a  likeness  of  that 
"  wicked  one,"  and  every  upright  judge  will  endeavour  to  resemble 
the  Redeemer.  For  this  purpose  he  will  be  always  willing  to  admit, 
diligent  to  discuss,  solicitous  to  expedite,  the  cause  of  a  poor  and  in- 
jured person,  and  to  afford  such  an  one  the  speediest,  the  cheapest, 
and  the  most  effectual  redress,  equally  contemning  the  offers  of 
opulence  and  the  frowns  of  power.  A  judge  who  acts  in  this  man- 
ner, takes  the  readiest  way  to  obtain  the  favour  of  God ;  and  the 
people  will  be  sure  to  bless  him. 

5.  They  know  not,  neither  will  they  understand  ;  they  walk  on  in  darkness : 
all  the  foundations  of  the  earth,  or,  the  landy  are  out  of  course  ;  or,  nod,  or 
shake. 

We  here  find  the  prophet  deploring,  in  magistrates,  a  method  of 
proceeding  contrary  to  that  above  described.  He  laments  their  vol- 
untary ignorance  in  the  ways  of  righteousness,  and  their  choosing 
to  "  walk  in  darkness."  In  judges  this  is  occasioned  by  "  presents 
and  gifts,"  which,  as  saith  the  son  of  Sirach,  "  blind  the  eyes  of  the 
wise."  Ecclus.  xx.  29.  And  if  once  the  "pillars"  and  "founda- 
tions" are  moved  from  their  integrity,  and  "  shaken"  to  and  fro  by 
every  blast  of  fear  and  favour,  what  shall  become  of  the  political 
fabric  erected  upon  them  ?  Yerily  it  must  fall  ;  and  great  and  ter- 
rible will  be  the  fall  thereof.  A  community,  whether  ecclesiastical 
or  civil,  consisteth  of  great  numbers ;  but  its  well-being  dependeth 
on  a  few,  in  whose  hands  the  administration  is  placed.  When  the 
salt  hath  lost  its  savour,  the  mass  must  putrefy  ;  when  the  light 
becometh  darkness,  how  great  must  be  that  darkness  ! 

6.  I  have  said,  Ye  are  gods,  and  all  of  you,  are  children  of  the  Most  High. 
7.  But  ye  shall  die  like  men,  or,  Adam,  and  fall  like  one  of  the  princes. 

It  is  true,  then,  that  magistrates  are  exalted  above  other  men  ;  that 
they  are  dignified  with  a  commission  from  above  ;  appointed  to  be 
the  vicegerents  of  heaven  upon  earth  ;  and  therefore  called  by  the 
name  of  him  in  whose  name  they  act.  But  it  is  likewise  as  true,  that, 
notwithstanding  all  this  honour  conferred  upon  them,  for  the  good 
of  others  and  of  themselves,  if  they  use  it  aright,  they  still  continue 
to  be  the  mortal  sons  of  mortal  "  Adam  ;"  like  him,  they  must  fall 
and  perish  :  God  can,  at  any  time,  cast  them  down  from  their  high 
estate,  as  he  did  the  heathen  "  princes"  who  misbehaved  themselves, 


A    COMMENTARY    ON    THE    PSALMS-  299 

•and  opposed  his  counsels  :  death  certainly  will  strip  them  of  all  their 
authority,  and  lay  them  low  in  the  grave;  from  thence  the  last 
trumpet  shall  call  them  forth,  to  stand,  with  the  rest  of  their  breth- 
ren, before  the  judgment-seat  of  Christ,  there  to  take  their  trial, 
and  receive  their  everlasting  sentence.  How  necessary  oftentimes 
is  this  consideration,  to  check  the  spirit  of  tyranny  and  injustice,  to 
qualify  the  pride  and  insolence  of  office  ! 

8.  Arise,  O  God,  judge  the  earth :  for  thou  shalt  inherit  all  nations. 

A  view  of  that  disorder  and  confusion  in  which  frequently  the 
Jewish  nation,  as  well  as  the  rest  of  the  world,  was  involved,  caused 
the  prophets  most  earnestly  to  wish  and  pray  for  the  coming  of  that 
time  when  "  God"  should  "  arise,"'  in  the  person  of  Messiah,  to  visit 
and  "judge  the  earth ;"  to  deliver  it  from  the  powers  of  darkness, 
and  the  tyranny  of  sin  ;  to  "  inherit  all  nations,"  as  purchased  and 
redeemed  by  him  ;  to  establish  his  church  among  them  ;  and  to  rule 
with  a  sceptre  of  righteousness  in  the  hearts  of  his  people.  "  Arise" 
yet  once  again,  O  Lord  Jesu,  from  thy  throne,  where  thou  sittest  at 
the  right  hand  of  the  Father;  "judge  the  earth,"  again  corrupted 
and  overwhelmed  with  iniquity  ;  do  away  sin,  and  put  an  end  for 
ever  to  the  power  of  Satan  ;  "  inherit  all  nations,"  redeemed  from 
death  and  ransomed  from  the  grave  ;  and  reign  to  eternity,  King 
of  Righteousness,  Peace,  and  Glory. 


PSALM  LXXXIII. 


ARGUENT. — In  this  Psalm  the  church,  1 — 8.  complaineth  to  God  of  the  insolence, 
subtilty,  rage,  and  malice  of  her  enemies,  united  in  close  confederacy  against  her; 
9 — 12.  she  prayeth  for  a  manifestation  of  that  power  which  formerly  discomfited 
Jabin,  Sisera,  and  the  Midianites  ;  that  so  the  hostile  nations,  13 — 15.  made  sensible 
of  the  superiority  of  Israel's  God,  16 — 18.  might  either  themselves  be  induced  to  ac- 
knowledge him,  or  else,  by  their  destruction,  become  a  warning  and  admonition  to 
others.  As,  while  the  world  endureth  there  will  be  a  church,  and  while  there  is  a 
church  she  will  have  her  enemies,  who  are  to  increase  upon  her  as  the  end  approach- 
eth,  this  Psalm  can  never  be  out  of  date.  And  to  the  spiritual  adversaries  of  his 
soul,  every  private  Christian  may  apply  it  at  all  times. 

1.  Keep  not  thou  silence,  O  God :  hold  not  thy  peace,  and  be  not  still,  O 
God.  2.  For,  lo,  thine  enemies  make  a  tumult :  and  they  that  hate  thee  have 
lifted  up  their  head. 

The  church  entreateth  God  again  and  again  to  hear  and  help  her 
in  the  day  of  trouble.  Her  enemies  and  haters  are  here  said  to  be 
the  enemies  and  haters  of  God,  because  Christ  and  the  church,  like 
man  and  wife,  are  one ;  they  have  one  common  interest ;  they  have 
the  same  friends  and  the  same  foes.  To  him  therefore  she  applieth, 
terrified  by  the  tumultuous  noise  of  confederated  nations,  roaring 
against  her  like  the  roaring  of  the  sea,  and  "lifting  up  their  heads," 
as  so  many  monsters  of  the  deep,  to  devour  her  at  once.  When 
temptations  are  urgent  upon  the  soul,  and  the  passions  rise  in  arms 
against  her  peace  and  innocence,  then  do  "  the  enemies  of  God  make 
a  tumult,  and  they  that  hate  him  lift  up  their  heads  ;"  and  then  is 
the  time  for  her  to  be  instant  in  prayer. 


300  A    COMMENTARY    ON    THE    PSALMS. 

3.  They  have  taken  crafty  counsel  against  thy  people,  and  consulted  against 
thy  hidden  ones.  4.  They  have  said.  Come,  and  let  us  cut  them  off  from  be- 
ing a  nation;  that  the  name  of  Israel  may  be  no  more  in  remembrance.- 

The  combination,  so  much  dreaded,  is  described  as  having  been 
formed  upon  the  best  principles  of  secular  policy,  with  much  sub- 
tilty,  and  the  most  determinate  malice,  against  the  "  people"  of  God, 
and  his  "  hidden  ones  ;"  that  is,  his  peculiar  nation,  separated  from 
the  world,  and  taken  under  the  cover  and  protection  of  his  wings. 
To  root  up  the  plantations  of  paradise,  to  extirpate  the  holy  seed,  to 
extinguish  the  very  "  name  of  Israel,"  was  the  scheme  intended  by 
these  associated  adversaries  of  Sion.  Such  are  our  spiritual  enemies  ; 
such  is  their  cunning,  their  rage,  and  their  resolution :  what  pru- 
dence, what  vigilance,  what  courage  are  necessary,  that  we  may 
oppose  them  with  success  ! 

5.  For  they  have  consulted  together  with  one  consent ;  they  are  confederate 
against  thee. 

When  Christ  was  about  to  be  crucified,  it  is  observed  by  St.  Luke 
that  "  the  same  day  Pilate  and  Herod  were  made  friends  together ; 
for  before  they  were  at  enmity  between  themselves."  Luke,  xxiii. 
12.  And  however  the  enemies  of  the  church  may  quarrel  with  one 
another,  when  they  have  nothing  else  to  do,  yet  if  a  favourable  op- 
portunity offer  itself  for  making  an  attack  upon  her,  they  lay  aside 
their  differences,  and  unite  as  one  man  ;  by  no  means  refusing  the 
friendly  aid  even  of  infidels  and  atheists,  who  are  always  ready  to 
join  in  carrying  on  the  war  against  the  common  adversary. 

G.  The  tabernacles  of  Edom,  and  the  Ishmaelites :  of  Moab,  and  the  Hag- 
arenes ;  1.  Gebal,  and  Ammon,  and  Amalek  ;  the  Philistines,  with  the  inhab- 
itants of  Tyre  :  8.  Assur  also  is  joined  with  them  ;  they  have  holpen  the  chil- 
dren of  Lot. 

These  are  the  names  of  the  confederates.  The  Edomites  were 
descended  from  Esau,  that  old  original  enemy  of  Jacob  ;  the  Ish- 
maelites from  Ishmael,  the  son  of  the  bond- woman,  and  sworn  foe 
to  Isaac,  heir  of  the  promises  ;  the  Moabites  sprang  from  Moab,  one 
of  the  incestuous  children  of  Lot ;  the  Hagarenes  were  other  de- 
scendants of  Hagar ;  who  the  Gebalites  were  is  uncertain  ;  the  Am- 
monites came  from  Ammon,  the  son  of  Lot,  and  incestuous  brother 
of  Moab  ;  the  Amalekites  were  the  progeny  of  Amalek,  the  grand- 
son of  Esau  ;  Gen.  xxvi.  16.  The  Philistines  and  Tyrians  are 
well  known  ;  and  to  complete  all,  Assur,  or  the  power  of  Assyria, 
was  called  in  by  the  children  of  Lot,  the  Moabites  and  Ammonites, 
to  assist  in  the  great  work  of  exterminating  Israel  from  the  face  of 
the  earth.  These  were  the  ten  nations  banded  together,  by  a  solemn 
league  and  covenant,  against  the  people  of  God.  And  as  Israel  was 
the  grand  figure  of  the  Christian  church,  which  is  now  "  the  Israel 
of  God,"  so  her  enemies  are  often  represented  by  the  above-recited 
nations,  and  in  prophetical  language  are  called  by  their  names. 
Every  age  has  its  Edomites,  and  its  Ishmaelites,  &c.  &c.  The 
actors  are  changed,  and  the  scenes  are  shifted ;  but  the  stage  and 
the  drama  continue  the  same. 


A    COMMENTARY    ON    THE    PSALMS.  301 

9.  Do  unto  them  as  unto  the  Midianites :  as  to  Sisera,  as  to  Jabin,  at  the 
brook  of  Kison :  10.  Which  perished  at  Endor:  they  became  as  dung  for 
the  earth.  11.  Make  their  nobles  like  Oreb  and  Zeeb :  yea,  all  their  princes 
as  Zeba  and  Zalmw 
of  God  in  possession. 

The  church,  having  recounted  the  enemies  which  compassed  her 
about  on  every  side,  looks  up  for  succour  to  that  Almighty  power 
which  had  of  old  so  graciously  interposed  on  her  behalf,  and  rescued 
her  from  her  persecutors,  in  the  days  of  Deborah,  Barak,  and  Gideon. 
See  Judg.  iv.  viii.  Fully  sensible  that  those  deliverances  were 
wrought  by  the  immediate  hand  of  Jehovah,  she  oilers  the  prayer 
of  faith  for  a  like  manifestation  of  his  glory,  and  a  like  victory  over 
those  who  intended,  in  the  same  manner,  to  seize  and  devour  his 
inheritance.  Of  how  great  use  and  comfort  are  the  Old  Testament 
histories  to  us  in  all  our  afflictions  ! 

13.  O  my  God,  make  them  like  awheel;  or,  like  thistle-down ;  as  the  stub- 
ble before  the  wind.  14.  As  the  fire  hurneth  a  wood,  and  as  the  fame  selteth 
the  mountains  on  fire;  15.  So  persecute,  or,  thou  shalt  pursue,  them  with  thy 
tempest,  and  make,  or,  thou  shalt  make,  them  afraid  with  thy  storm. 

The  fate  of  those  is  here  predicted  who  invade  the  inheritance  of 
Jehovah,  and  say,  "  Let  us  take  to  ourselves  the  houses  of  God  in 
possession."  The  inconstancy  and  mutability  of  their  fortunes  is 
resembled  to  "  thistle-down,"  or  some  such  light  revolving  body,  and 
to  "  stubble"  or  chaff,  whirled  about  and  dissipated  by  the  "  wind  :" 
the  suddenness,  horror,  and  universality  of  their  destruction  are  set 
forth  by  the  similitude  of  a  "  fire"  consuming  the  dry  trees  in  a 
"forest,"  or  some  combustible  matter  on  the  "mountains."  Such  is 
the  storm  and  tempest  of  God's  indignation,  which  pursues  and  ter- 
rifies the  sacrilegious  and  ungodly. 

16.  Fill  their  faces  with  shame;  that  they  may  seek  thy  name,  O  Lord. 
17.  Let  them,  or,  they  shall,  be  confounded  and  troubled  for  ever  ;  yea,  let  them, 
or,  they  shall,  be  put  to  shame  and  perish.  18.  That  men  may  know  that  thou, 
whose  name  alone  is  Jehovah,  art  the  Most  High  over  all  the  earth. 

The  punishments  inflicted  by  heaven  upon  wicked  men  are  pri- 
marily intended  to  humble  and  convert  them.  If  they  continue  in- 
corrigible under  every  dispensation  of  merciful  severity,  they  are  at 
last  cut  off,  and  finally  destroyed  ;  that  others,  admonished  by  their 
example,  may  repent  and  return,  and  give  glory  to  God.  Salutary 
are  the  afflictions  which  bring  men,  and  happy  the  men  who  are 
brought  by  them,  to  an  acknowledgment  of  "Jehovah  our  Right- 
eousness," our  exalted  and  glorified  Redeemer,  "  the  Most  High  over 
all  the  earth  ;"  whom  ail  must  acknowledge,  and  before  whom  all 
must  appear  to  be  judged,  in  the  great  and  terrible  day. 


PSALM  LXXXIV. 


ARGUMENT.— This  Psalm,  for  the  subject-matter  of  it,  bears  a  resemblance  to  the 
sixty -second.  Under  the  figure  of  an  Israelite,  deprived  of  all  access  to  Jerusalem 
and  the  sanctuary,  (whether  it  were  David  when  driven  away  by  Absalom,  or  any 


302  A    COMMENTARY    ON    THE    PSALMS. 

other  person  in  like  circumstances  at  a  different  time,)  we  are  presented  with,  1,  2.  the 
earnest- longing  of  a  devout  soul  after  the  house  and  presence  of  God  ;  3 — 7.  a  beau- 
tiful and  passionate  eulogy  on  the  blessedness  of  his  ministers  and  servants  ;  8 — 10.  a 
fervent  prayer  for  a  participation  of  that  blessedness  ;  and,  11,  12.  an  act  of  faith 
in  his  power  and  goodness,  which  render  him  both  able  and  willing  to  grant  requests 
of  this  nature. 

1.  How  amiable  are  thy  tabernacles,  O  Lord  of  hosts  ! 

Thus  ardently  doth  a  banished  Israelite  express  his  love  for  Sionr 
his  admiration  of  the  beauty  of  holiness.  Nay,  Balaam  himself, 
•when  from  the  top  of  Peor  he  saw  the  children  of  Israel  abiding  in 
their  tents,  with  the  glory  in  the  midst  of  them,  could  not  help  ex- 
claiming, u  How  goodly  are  thy  tents,  O  Jacob,  and  thy  tabernacles, 
O  Israel!"  Numb.  xxiv.  5.  "  How  amiable,"  then,  may  the  Chris- 
tian say,  are  those  eternal  mansions  from  whence  sin  and  sorrow  are 
excluded ;  how  goodly  that  camp  of  the  saints,  and  that  beloved 
city,  where  righteousness  and  joy  reign  triumphant,  and  peace  and 
unity  are  violated  no  more ;  where  thou,  O  blessed  Jesu,  "  Lord  of 
hosts,"  King  of  men  and  angels,  dwellest  in  glorious  majesty,  consti- 
tuting by  thy  presence  the  felicity  of  thy  chosen  ! 

2.  My  soul  longeth,  yea,  even  faint  eth,  for  the  courts  of  the  Lord:  my  heart 
and  my  flesh  crieth  out,  or,  shouteth,for  the  living  God. 

It  is  said  of  the  Queen  of  Sheba,  that  upon  beholding  the  pleasant- 
ness of  Jerusalem,  the  splendour  of  Solomon's  court,  and,  above^all, 
the  magnificence  of  the  temple,  with  the  services  therein  performed, 
'•there  was  no  more  spirit  in  her."  1  Kings  x.  5.  What  wonder, 
therefore,  if  the  soul  should  be  affected,  even  to  sickness  and  faint- 
ing, while,  from  this  land  of  her  captivity,  she  beholdeth  by  faith  the 
heavenly  Jerusalem,  the  city  and  court  of  the  great  King,  wTith  all 
the  transporting  glories  of  the  church  triumphant;  while,  in  her 
meditations,  she  draweth  the  comparison  between  her  wretched  state 
of  exile  upon  earth,  and  the  unspeakable  blessedness  of  being  de- 
livered from  temptation  and  affliction,  and  admitted  into  the  ever- 
lasting "courts  of  Jehovah?"  Whose  "heart  and  flesh"  doth  not 
exult,  and  "  shout "  aloud  for  joy,  at  a  prospect  of  rising  from  the  bed 
of  death,  to  dwell  with  "  the  living  God  ;"  to  see  the  face  of  him,  "  in 
whom  is  life,  and  the  life  is  the  light  of  men  ?"  John  i.  4.  Did  the 
Israelites,  from  all  parts  of  Judea,  go  up,  with  the  voice  of  jubilee,  to 
keep  a  feast  at  Jerusalem  ;  and  shall  Christians  grieve,  when  the 
time  is  come  for  them  to  ascend,  and  to  celebrate  an  eternal  festival 
in  heaven? 

3.  Yea.  the  sparrow  hath  found  an  house,  and  the  swallow,  or,  ringdove,  a 
nest  for  herself  where  she  may  lay  her  young,  even  thine  altars,  O  Lord  of 
hosts,  my  King  and  my  God. 

The  Psalmist  is  generally  supposed,  in  this  verse,  to  lament  his 
unhappiness,  in  being  deprived  of  all  access  to  the  tabernacle,  or 
temple,  a  privilege  enjoyed  even  by  the  birds,  who  were  allowed  to 
build  their  nests  in  the  neighbourhood  of  the  sanctuary.  It  is  evi- 
dently the  design  of  this  passage  to  intimate  to  us,  that  in  the  house, 
and  at  the  altar  of  God,  a  faithful  soul  findeth  freedom  from  care 


A    COMMENTARY    ON   THE    PSALMS.  303 

and  sorrow,  quiet  of  mind,  and  gladness  of  spirit ;  like  a  bird  that 
had  secured  a  little  mansion  for  the  reception  and  education  of  her 
young.  And  there  is  no  heart,  endued  with  sensibility,  which  doth 
not  bear  its  testimony  to  the  exquisite  beauty  and  propriety  of  this 
affecting  image. 

4.  Blessed  are  they  that  dwell  in  thy  house :  they  will  be,  or,  are,  still  prais- 
ing thee. 

Here  the  metaphor  is  dropped,  and  the  former  sentiment  expressed 
in  plain  language.  "  Blessed  are"  not  the  mighty  and  opulent  of 
the  earth,  but  "  they  that  dwell  in  thy  house,"  the  ministers  of  the 
eternal  temple  in  heaven,  the  angels  and  the  spirits  of  just  men 
made  perfect ;  there  every  passion  is  resolved  into  love,  every  duty 
into  praise  ;  hallelujah  succeeds  hallelujah  ;  "  they  are  still,"  still  for 
ever,  "  praising  thee."  And  blessed,  next  to  them,  are  those  minis- 
ters and  members  of  the  church  here  below  who,  in  disposition  as 
well  as  employment,  do  most  resemble  them. 

5.  Blessed  is  the  man  whose  strength  is  in  thee :  in  whose  heart  are  the  ways 
of  them;  Heb.  the  ways  are  in  the  heart  of  them. 

Not  only  they  are  pronounced  blessed  who  "dwell"  in  the  tem- 
ple, but  all  they  also  who  are  travelling  thitherward,  (as  the  whole 
Jewish  nation  was  wont  to  do  three  times  in  a  year,)  and  who  are 
therefore  meditating  on  their  "journey,"  and  on  "the  way"  which 
leadeth  to  the  holy  city,  trusting  in  God  to  "  strengthen,"  and  pros- 
per, and  conduct  them  to  the  house  of  his  habitation,  the  place  where 
his  glory  dwelleth.  Such  a  company  of  sojourners  are  Christians, 
going  up  to  the  heavenly  Jerusalem  ;  such  ought  to  be  their  trust  in 
God,  and  such  the  subject  of  their  thoughts.* 

6.  Who,  passing  through  the  valley  of  Baca,  make  it  a  well:  the  rain  also 
flleth  the  pools.  7.  They  go  from  strength  to  strength,  every  one  of  them  in 
Zion  appear eth  before  God  ;  or,  the  God  of  gods  appeareth,  i.  e.  to  them  in 
Zion. 

After  numberless  uncertain  conjectures  offered  by  commentators 
upon  the  construction  of  these  two  verses,  it  seems  impossible  for  us 
to  attain  to  any  other  than  a  general  idea  of  their  true  import ;  which 
is  this,  that  the  Israelites,  or  some  of  them,  passed,  in  their  way  to 
Jerusalem,  through  a  valley  that  had  the  name  of  "  Baca,"  a  noun 
derived  from  a  verb  which  signifies  to  "  weep  ;"  that  in  this  valley 
they  were  refreshed  by  plenty  of  water  ;  that  with  renewed  vigour 
they  proceeded  from  stage  to  stage,  until  they  presented  themselves 
before  God  in  Zion.    The  present  world  is  to  us  this  valley  of  weep- 


*  In  ejus  animo  versantur  semita?  ferentes  ad  templum  quo  properat.  Morali  sensu  ; 
quicunque  sanctus  est,  quotidie  in  priora  extenditur,  et  praeteritorum  obliviscitur,  cum 
Paulo,  Phil.  iii.  13- — Bossuet.  Jerusalem  is  represented  in  the  New  Testament  as  a 
type  of  heaven.  I  see  nothing  irrational,  therefore,  in  supposing  that  the  inspired 
writer,  in  describing  the  ascent  to  Jerusalem,  might  have  in  view  also  that  spiritual 
progress  leading  to  the  city  which  is  above,  the  mother  of  us  all.  The  words  before  us 
are  certainly  very  applicable  to  the  advances  made  in  this  progress,  from  strength  to 
strength,  from  one  stage  of  Christian  perfection  to  another.— Merrick. 


304  A   COMMENTARY    ON    THE    PSALMS. 

ing ;  in  our  passage  through  it  we  are  refreshed  by  the  streams  of 
divine  grace,  flowing  down  from  the  great  fountain  of  consolation  ; 
and  thus  are  we  enabled  to  proceed  from  one  degree  of  holiness  to 
another,  until  we  come  to  the  glorified  vision  of  God  in  heaven  itself. 
Mr.  Merrick's  poetical  version  of  this  passage  is  extremely  beautiful, 
and  applies  at  once  to  the  case  of  the  Israelite,  and  to  that  of  the 
Christian : — 

Blest  who,  their  strength  on  thee  reclined, 
Thy  seat  explore  with  constant  mind. 
And,  Salem's  distant  towers  in  view, 
With  active  zeal  their  way  pursue : 
Secure,  the  thirsty  vale  they  tread, 
While  call'd  from  out  their  sandy  bed, 
(As,  down  in  grateful  showers  distill'd, 
The  heavens  their  kindliest  moisture  yield,) 
The  copious  springs  their  steps  beguile 
And  bid  the  cheerless  desert  smile. 
From  stage  to  stage  advancing  still, 
Behold  them  reach  fair  Sion's  hill, 
And,  prostrate  at  her  hallow'd  shrine, 
Adore  the  Majesty  divine. 

8.  O  Lord  CroeZ  of  hosts,  hear  my  prayer :  give  ear,  O  God  of  Jacob.  9.  Be- 
hold, O  God  our  shield,  and  look  upon  the  face  of  thine  anointed. 

After  extolling  the  happiness  of  those  who  dwelt  in  the  temple, 
and  of  those  who  had  access  to  it,  the  Psalmist  breaks  forth  into  a 
most  ardent  prayer  to  his  God,  for  a  share  in  that  happiness.  He 
addresseth  him  as  "  the  Lord  of  hosts,"  almighty  in  power  ;  as  "  the 
God  of  Jacob,"  infinite  in  mercy  and  goodness  to  his  people ;  as 
their  "  shield,"  the  object  of  all  their  trust  for  defence  and  protection  ; 
and  beseecheth  him  to  "  look  upon  the  face  of  his  anointed,"  that  is, 
of  David,  if  he  were  king  of  Israel  when  this  Psalm  was  written ; 
or  rather  of  Messiah,*  in  whom  God  is  always  well  pleased  ;  for 
whose  sake  he  hath  mercy  upon  us,  through  whose  name  and  merits 
our  prayers  are  accepted,  and  the  kingdom  of  heaven  is  opened  to 
all  believers. 

10.  For  a  day  in  thy  courts  is  better  than  a  thousand, :  I  had  rather  be 
a  door-keeper  in  the  house  of  my  God,  than  to  dwell  in  the  tents  of  wicked- 
ness. 

One  day  spent  in  meditation  and  devotion,  affordeth  a  pleasure 
far,  far  superior  to  that  which  an  age  of  worldly  prosperity  could 
give.  Happier  is  the  least  and  lowest  of  the  servants  of  Jesus,  than 
the  greatest  and  most  exalted  potentate  who  knoweth  him  not.  And 
he  is  no  proper  judge  of  blessedness,  who  hesitates  a  moment  to  pre- 
fer the  condition  of  a  penitent  in  the  porch,  to  that  of  a  sinner  on 
the  throne.  If  this  be  the  case  upon  earth,  how  much  more  in  hea- 
ven ?  O  come  that  one  glorious  day,  whose  sun  shall  never  go 
down,  nor  any  cloud  obscure  the  lustre  of  his  beams  ;  that  day 
when  the  temple  of  God  shall  be  opened  in  heaven,  and  we  shall 
be  admitted  to  serve  him  for  ever  therein  ! 

*  "  Christi  tui ;"  regis,  qui  figura. — Bossuet. 


A    COMMENTARY    ON    THE    PSALMS.  305 

11.  For  the  Lord  God  is  a  sun  and  shield :  the  Lord  will  give  grace  and 
glory :  no  good  thing  will  he  withhold  from  them  that  walk  uprightly. 

Jesus  Christ  is  our  "  Lord,"  and  our  "  God  ;"  he  is  a  "  sun"  to 
enlighten  and  direct  us  in  the  way,  and  a  "shield"  to  protect  us 
against  the  enemies  of  our  salvation  ;  he  will  give  "grace"  to  carry 
us  on  "from  strength  to  strength,"  and  "glory"  to  crown  us  when 
we  "  appear  before  him  in  Zion  ;"  he  will  "  withhold"  nothing  that 
is  "good"  and  profitable  for  us  in  the  course  of  our  journey,  and  will 
himself  be  our  reward  when  we  come  to  the  end  of  it. 

12.  O  Lord  of  hosts,  blessed  is  the  man  that  trusteth  in  thee. 
While,  therefore,  we  are  strangers  and  sojourners  here  below,  far 
from  that  heavenly  country  where  we  would  be,  in  whom  should 
we  trust  to  bring  us  to  the  holy  city,  new  Jerusalem,  of  which  the 
Lord  God  and  the  Lamb  are  the  temple,  but  in  thee,  O  Saviour  and 
Redeemer,  who  art  the  head  of  every  creature,  the  Captain  of  the 
armies  of  heaven  and  earth,  the  Lord  of  hosts,  and  the  King  of 
glory?  "Blessed,"  thrice  "blessed,  is  the  man  that  trusteth  in 
thee." 


PSALM  LXXXV. 


ARGUMENT.— This  Psalm,  appointed  by  the  church  to  be  used  on  Christmas-day, 
1—3.  celebrateth  the  redemption  of  the  Israel  of  God  from  their  spiritual  captivity 
under  sin  and  death  ;  4—7.  teacheth  us  to  pray  for  the  full  accomplishment  of  that 
redemption  in  ourselves  ;  8—11.  describeth  the  incarnation  of  Christ,  with  the  joyful 
meeting  of  mercy  and  truth,  righteousness  and  peace  at  his  birth,  and,  12,  13.  the 
blessed  effects  of  his  advent. 

1.  Lord,  thou  hast  been  favourable  unto  thy  land:  thou  hast  brought  back 
the  captivity  of  Jacob.  2.  Thou  hast  forgiven  the  iniquity  of  thy  people,  thou 
hast  covered  all  their  sin.  3.  Thou  hast  taken  away  all  thy  wrath  :  thou  hast 
turned  thy  self  from  the  fierceness  of  thine  anger. 

These  three  verses  speak  of  the  deliverance  from  captivity,  as 
already  brought  about;  whereas,  in  the  subsequent  parts  of  the 
Psalm,  it  is  prayed  for  and  predicted  as  a  thing  future.  To  account 
for  this,  some  suppose  that  the  Psalmist  first  returns  thanks  for  a 
temporal  redemption,  and  then  prophesies  of  the  spiritual  salvation 
by  Messiah.  Others  are  of  opinion,  that  the  same  eternal  redemp- 
tion is  spoken  of  throughout,  but  represented,  in  the  beginning  of 
the  Psalm,  as  already  accomplished  in  the  divine  decree,  though  the 
eventual  completion  was  yet  to  come.  The  difficulty,  perhaps,  may 
be  removed,  by  rendering  these  first  three  verses  in  the  present  time : 
"  Lord,  thou  art  favourable  to  thy  land,  thou  bringest  back  the  cap- 
tivity of  thy  people,"  &c. ;  that  is,  Thou  art  the  God  whose  property 
it  is  to  do  this,  and  to  show  such  mercy  to  thy  people,  who  therefore 
call  upon  thee  for  the  same.  But,  indeed,  to  us  Christians,  who  now 
use  the  Psalm,  the  difference  is  not  material ;  since  a  part  of  our  re- 
demption is  past,  and  a  part  of  it  is  yet  to  come,  for  the  hastening 
of  which  latter  we  daily  pray.     God  hath  already  been  exceedingly 


306  A    COMMENTARY    ON    THE    PSALMS. 

gracious  and  "  favourable"  to  the  whole  "earth,"  in  "bringing  back," 
by  the  resurrection  of  Jesus,  the  spiritual  "captivity  of"  his  people  j. 
he  hath  himself,  in  Christ,  "borne"  and  so  taken  away,  "the  ini- 
quity of  his  people  ;"  he  hath  "  covered  all  their  sins,"  that  they 
should  no  more  appear  in  judgment  against  them  :  propitiated  by 
the  Son  of  his  love,  he  hath  removed  his  "wrath,"  and  "turned, 
himself  from  the  fierceness  of  his  anger."  So  exactly  and  literally 
do  these  words  describe  the  means  and  method  of  gospel  salvation, 
that  a  Christian  can  hardly  affix  any  other  ideas  to  them. 

4.  Turn  us,  O  God  of  our  salvation,  and  cause  thine  anger  towards  us  to 
cease.  5.  Will  thou  be  angry  with  us  for  ever?  Wilt  thou  draw  out  thine 
anger  to  all  generations  ?  6.  Wilt  thou  not  revive  us  again,  that  thy  people 
may  rejoice  in  thee  ?  7.  Show  us  thy  mercy,  O  Lord,  and  grant  us  thy  sal- 
vation. 

The  ancient  church  is  here  introduced  as  petitioning  for  the  con- 
tinuation and  completion  of  those  blessings  which  had  been  men- 
tioned in  the  foregoing  verses,  namely,  that  God  would  "  turn"  his 
people  from  their  captivity,  and  "  cause  his  anger  towards  them  to 
cease ;"  that  he  would  "  revive"  them  from  sin  and  sorrow,  and 
give  them  occasion  to  "  rejoice  in  him,"  their  mighty  deliverer ;  that 
he  would  "  show  them  "  openly  that  "  mercy  "  of  which  they  had  so 
often  heard,  and  "  grant  them  that  salvation,"  or  that  "  Saviour,"  that 
Jesus,  who  had  been  so  long  promised  to  mankind.  And  although 
it  be  true  that  Jesus  Christ  is  come  in  the  flesh,  and  hath  virtually 
procured  all  these  blessings  for  the  church,  yet  do  "we"  still  con- 
tinue to  pray,  in  the  same  words,  for  the  actual  application  of  them 
all  to  ourselves,  by  the  conversion  of  our  hearts,  the  justification  of 
our  persons,  the  sanctification  of  our  souls,  and  the  glorification  of 
our  bodies.  For  this  last  blessing  of  redemption,  "the  whole  crea- 
tion waiteth,  groaning  and  travailing  in  pain  together,  until  now." 
Rom.  viii.  22. 

8.  I  will  hear  what  God  the  Lord  will  speak :  for  he  will  speak  peace  unto  his- 
people,  and  to  his  saints  ;  but  let  them  not  turn  again  to  folly :  or,  that  they 
may  not  turn  again  to  folly. 

The  prophet  having  prayed,  in  the  name  of  the  church,  that  Je- 
hovah would  "  show  them  his  mercy,  and  grant  them  his  salvation," 
declares  himself  resolved,  concerning  this  "salvation,  to  enquire  and 
search  diligently,  what,  or  what  manner  of  time  the  Spirit  of  Christ 
which  was  in  him  did  signify,  when  it  testified  beforehand  the  com- 
ing of  Christ,  and  the  glory  that  should  follow,"  see  1  Pet.  i.  10 ; 
he  would  attend  to  "  what  Cod  the  Lord  should  say,"  and  report  it 
to  the  world.  Now,  what  was  the  message  which  the  prophets  had 
commission  to  deliver  from  God,  but  that  he  would  "speak  peace," 
or  reconciliation  through  a  Saviour,  "  to  his  people  and  to  his  saints  ?" 
The  gospel  is  accordingly  styled  by  St.  Peter  "  the  word  which  God 
sent  unto  the  children  of  Israel,  preaching  peace  by  Jesus  Christ." 
Acts,  x.  36.  And  what  was  the  end  of  this  reconciliation  between 
God  and  men,  but  that  men  should  become  and  continue  the  ser- 
vants of  God ;  that,  being  washed  from  their  sins  by  the  blood  of 


A    COMMENTARY    ON    THE    PSALMS.  307 

Christ,  and  renewed  in  their  minds  by  the  grace  of  Christ,  they 
should  walk  in  the  paths  of  wisdom  and  holiness,  and  "  turn  not 
again  to  the  folly"  they  had  renounced? 

9.  Surely  his  salvation  is  nigh  them  that  fear  him,  that  glory  may  dwell 
in  our  land. 

God,  who  "calleth  things  that  be  not  as  though  they  were," 
teacheth  his  prophets  to  do  likewise.  The  Psalmist  therefore  speaks 
with  assurance  of  the  "Saviour,"  as  if  he  then  saw  him  before  his 
eyes,  healing,  by  the  word  of  his  power,  the  bodies  and  the  souls  of 
men  upon  earth,  and  manifesting  forth  his  "glory,"  in  human  na- 
ture, to  all  such  as,  with  a  holy  "  fear,"  and  filial  reverence,  believed 
on  him.  St.  John  himself  hardly  useth  plainer  language  when  he 
saith,  "  The  Word  was  made  flesh,  and  dwelt,  or  tabernacled, 
anions  us ;  and  we  beheld  his  glory,  the  glory  as  of  the  only  begot- 
ten of  the  Father,  full  of  grace  and  truth."  John,  i.  14.  The  body 
of  Christ  was  the  true  "tabernacle,"  or  temple;  his  Divinity  was 
the  glory  which  resided  there,  and  filled  that  holy  place.  The 
church  is  his  mystical  "  body  ;"  by  his  Spirit  he  now  and  ever 
"  dwelleth  in  our  land  ;  and  his  salvation  is  always  nigh  them  that 
fear  him  ;"  as  saith  the  holy  Virgin  in  her  song.  "His  mercy  is  on 
them  that  fear  him,  throughout  all  generations." 

10.  Mercy  and  truth  are  met  together :  righteousness  and  peace  have  kissed 
each  other.  11.  Truth  shall  spring  out  of  the  earth;  and righteouness shall 
look  down  from  heaven. 

These  four  divine  attributes  parted  at  the  fall  of  Adam,  and  met 
again  at  the  birth  of  Christ.  Mercy  was  ever  inclined  to  save  man, 
and  Peace  could  not  be  his  enemy  ;  but  Truth  exacted  the  perform- 
ance of  God's  threat,  "The  soul  that  sinneth,  it  shall  die;"  and 
Righteousness  could  not  but  give  to  every  one  his  due.  Jehovah 
must  be  true  in  all  his  ways,  and  righteous  in  all  his  works. 
Now  there  is  no  religion  upon  earth,  except  the  Christian,  which 
can  satisfy  the  demands  of  all  these  claimants,  and  restore  an  union 
between  them  ;  which  can  show  how  God's  word  can  be  true,  and 
his  work  just,  and  the  sinner,  notwithstanding,  find  mercy,  and  ob- 
tain peace.  Mahomet's  prayer,  were  it  the  prayer  of  a  righteous 
man  and  a  prophet,  could  not  satisfy  divine  justice  :  the  blood  of 
bulls  and  goats  were  always  insufficient  for  that  purpose,  being  a 
figure  only  for  the  time  then  present,  which  ceased  of  course  when 
the  reality  appeared.  "Sacrifice  and  burnt-offering  thou  wouldest 
not ;  then  said  I,  Lo,  I  come."  A  God  incarnate  reconciled  all  things 
in  heaven  and  earth.  When  Christ  appeared  in  our  nature,  the  pro- 
mise was  fulfilled,  and  "Truth  sprang  out  of  the  earth."  And  now 
Righteousness,  "looking  down  from  heaven,"  beheld  in  him  every 
thing  that  she  required;  an  undefiled  birth,  a  holy  life,  an  innocent 
death  ;  a  spirit  and  a  mouth  without  guile,  a  soul  and  a  body  without 
sin.  She  saw,  and  was  satisfied  and  returned  to  earth.  Thus  all  the 
four  parties  met  again  in  perfect  harmony :  Truth  ran  to  Mercy,  and 
embraced  her ;  Righteousness  to  Peace,  and  kissed  her.     And  this 


308  A    COMMENTARY    ON   THE    PSALMS. 

could  happen  only  at  the  birth  of  Jesus,  in  whom  "  the  tender  mercy 
of  our  God  visited  us,  and  who  is  the  truth  ;  who  is  made  unto  us 
righteousness,  and  who  is  our  peace."  See  Luke,  i.  78  ;  John,  xiv. 
6  ;  1  Cor.  i.  30;  Ephes.  ii.  14.  Those  that  are  thus  joined,  as  attri- 
butes, in  Christ,  ought  not,  as  virtues,  to  be  separated  in  a  Christian, 
who  may  learn  how  to  resemble  his  blessed  Lord  and  Master,  by  ob- 
serving that  short  but  complete  rule  of  life  comprehended  in  the  few 
following  words: — Show  mercy,  and  speak  truth:  do  righteousness, 
and  follow  peace.  See  St.  Bernard,  in  his  sermon  on  the  Annun- 
ciation ;  and,  from  him,  Bishop  Andrews  on  these  two  verses  of  our 
Psalm.* 

12.  Yea,  the  Lord  shall  give  that  which  is  good  ;  and  our  land  shall  yield 
her  increase. 

Unless  God  vouchsafe  a  gracious  rain  from  above,  the  earth  can- 
not "  yield  her  increase."  The  effects  of  the  incarnation  of  Christ, 
the  descent  of  the  Spirit,  and  the  publication  of  the  gospel  among 
men,  are  frequently  set  forth  in  Scripture  under  images  borrowed 
from  that  fruitfulness  caused  in  the  earth  by  the  rain  of  heaven. 
Thus  Isaiah :  "  Drop  down,  ye  heavens,  from  above,  and  let  the 
skies  pour  down  righteousness :  let  the  earth  open,  and  let  them 
bring  forth  salvation,  and  let  righteousness  spring  up  together,"  xlv. 
8.  "  I  will  pour  water  upon  him  that  is  thirsty,  and  floods  upon  the 
dry  ground :  I  will  pour  my  Spirit  upon  thy  seed,  and  my  blessing 
upon  thine  offspring.  And  they  shall  spring  up  as  among  the  grass, 
as  willows  by  the  watercourses,"  xliv.  3.  "  As  the  rain  cometh  down 
from  heaven,  and  watereth  the  earth,  and  maketh  it  bring  forth  and 
bud  ;  so  shall  my  word  be,"  &c,  lv.  10.  Give  us  evermore,  O  Lord, 
"  that  which  is  good,  that  our  land  may  yield  her  increase  ;"  give 
us  that  good  gift,  the  gift  of  thy  Spirit,  that  we  be  "neither  barren 
nor  unfruitful  in  the  knowledge  of  our  Lord  Jesus  Christ."  2 
Pet.  i.  8. 

13.  Righteousness  shall  go  before  him,  and  shall  set  us  in  the  way  of  his 
steps  ;  or,  and  shall  set  his  steps  in  the  way. 

Upon  the  appearance  of  the  Redeemer,  "  Righteousness"  is  repre- 
sented "  as  going  before  him,"  like  his  harbinger  the  Baptist,  to  pre- 
pare and  make  ready  his  way.  In  that  way,  the  way  of  righteous- 
ness, "he  set  his  steps,"  and  walketh  therein,  without  the  least 
deviation,  until  he  had  finished  his  appointed  course.  Draw  us, 
blessed  Jesu,  and  we  will  run  after  thee,  in  the  path  of  life  ;  let  thy 
mercy  pardon  us,  thy  truth  enlighten  us,  thy  righteousness  direct  us, 
to  follow  thee.  O  Lamb  of  God,  whithersoever  thou  goest,  through 
poverty,  affliction,  persecution,  and  death  itself;  that  our  portion 
may  be  for  ever  in  thy  kingdom  of  peace  and  love. 

*  Soluta  captivitate,  felicem  populi  statum  designat,  omni  bonorum  copia  et  virtuti- 
bus  florentis  ;  quae  maxime  impleta  sunt,  postquam  Christus,  ipsa  Veritas,  idemque  pax 
nostra,  terra  ortus  est. — Bossuet 


A    COMMENTARY    ON    THE    PSALMS.  309 

* 

SEVENTEENTH  DAY.— MORNING   PRAYER. 

PSALM  LXXXVI. 

ARGUMENT. — This  Psalm  is  entitled,  "  A  prayer  of  David,"  and  supposed  to  have 
been  written  in  some  of  his  great  distresses.  Like  others  of  the  same  kind,  it  is  cal- 
culated for  the  use  of  the  church  during  her  sufferings  here  below,  by  which  she  is 
conformed  to  the  image  of  the  true  David,  that  man  of  sorrows.  It  contains*  1.  an 
earnest  supplication,  grounded  on  the  poverty,  2.  the  holiness,  faith,  3.  importunity, 
and,  4.  the  devotion,  of  the  suppliant  ;  and  on,  5 — 7.  the  goodness,  and,  8.  power  of 
God,  9,  10.  to  be  one  day  acknowledged  by  all  nations,  at  their  conversion.  After 
this,  follows,  11.  a  petition  for  wisdom,  strength,  and  singleness  of  heart;  12,  13.  a 
thanksgiving  for  redemption  ;  14.  a  complaint  of  persecution  from  the  wicked  ;  15.  an 
act  of  faith  ;  16,  17.  a  prayer  for  help  and  salvation. 

1.  Brno  down  thine  ear,  O  Lord,  and  hear  me :  for  /am  poor  and  needy. 

All  prayer  is  founded  on  a  sense  of  oar  own  wants,  and  God's 
ability  to  supply  them.  In  the  sight  of  his  Maker,  every  sinner  is 
"  poor  and  needy  ;"  and  he  must  become  so  in  his  own,  that  his 
petitions  may  be  regarded  ;  he  must  pray  with  the  humility  and 
importunity  of  a  starving  beggar,  at  the  gate  of  heaven,  if  he  expect 
the  great  King  "  to  bow  down  his  ear  and  hear  him."  "  The  prayer 
of  the  humble,"  saith  the  wise  son  of  Sirach,  "  pierceth  the  clouds  ; 
and  till  it  come  nigh,  he  will  not  be  comforted  ;  and  will  not  depart 
till  the  Most  High  shall  behold."  Ecclus.  xxxv.  17.  The  blessed 
Jesus,  "though  he  was  rich,  yet  for  our  sakes  became  poor,  and  had 
not  where  to  lay  his  head  ;"  nor  is  it  to  be  doubted,  but  that,  in  his 
state  of  humiliation,  he  oftentimes  made  his  prayer  to  the  Father  in 
these  very  words  :  "  Bow  down  thine  ear,  O  Lord,  and  hear  me  ; 
for  I  am  poor  and  needy."  If  he  sued  in  such  a  iorm  of  words  for 
us,  shall  we  think  of  suing  in  any  other  form  for  ourselves  ? 

2.  Preserve  thou  my  sold,  for  I  am  holy :  O  thou  my  God,  save  thy  servant, 
that  trusteth  in  thee. 

The  word  here  translated  "  holy,"  is,  Terr,  the  same  which  is  used 
in  the  16th  Psalm  :  "  Thou  shalt  not  sutler  thine  Holy  One  to  see 
corruption."  And  indeed,  if  we  understand  "  holiness"  in  its  strict 
sense,  no  one  but  "  he  whom  the  Father  sanctified,  and  sent  into 
the  world,"  to  redeem  lost  man,  could  say  to  him,  "  Preserve  my 
soul,  for  1  am  holy."  But  the  word  properly  signifies,  "  good,  mer- 
ciful, pious,  devoted  to  the  service  of  God,"  &c.  The  Christian, 
therefore,  only  pleads,  in  this  expression,  his  relation  to  Christ,  as 
being  a  member  of  Christ's  body,  the  church,  and  a  partaker  of  the 
gifts,  which,  by  virtue  of  that  membership,  he  has  received  through 
the  Spirit  of  holiness.  So  that  this  first  part  of  the  verse,  "  Preserve 
my  soul,  for  I  am  holy,"  when  repeated  by  us,  is  equivalent  to  another 
passage  in  the  Psalms.  "  I  am  thine,  O  save  me,"  cxix.  94.  The 
latter  member  of  the  verse  under  consideration  teaches  us  to  pray 
for  help  and  salvation,  as  the  "  servants"  of  God,  whose  eyes  there- 
fore look  naturally  to  him,  "  as  the  eyes  of  servants,"  in  affliction, 
"look  unto  the   hand  of  their  masters."     Psal.   cxxiii.   2.     And 


310 


A    COMMENTARY    ON    THE    PSALMS. 


happy,  surely,  are  we  in  a  Master,  who  himself,  for  our  salvation, 
once  lived,  and  prayed,  and  suffered,  and  died,  in  "  the  form  of  a 
servant."     Phil.  ii.  7. 

3.  Be  merciful  unto  me,  O  Lord,  for  I  cry  unto  thee  daily. 

There  is  no  man  upon  the  earth  but  needeth  '-mercy;"  he  who 
is  truly  sensible  of  his  need  will  "  cry  daily"  for  it ;  and  he  who  doth 
so  may  comfort  himself  with  the  hope  of  obtaining  it.  The  prayers 
of  Jesus,  poured  forth  for  the  salvation  of  his  mystical  body,  in  the 
days  of  his  flesh,  were  frequent  and  mighty ;  his  intercession  for  us 
in  heaven  is  continual.  Does  the  man  believe  this,  who  prays  not 
at  all,  or  who  prays  without  devotion  ? 

4.  Rejoice  the  soul  of  thy  servant ;  for  unto  thee,  O  Lord,  do  I  lift  up  my 
soul. 

Sorrow  was  the  portion  of  Christ  in  this  world,  and  the  church 
hath  no  reason  to  expect  any  other  from  it.  He  that  would  have 
real  "  joy"  in  his  heart,  must  beseech  God  to  give  it  him,  for  no  crea- 
ture hath  it  to  give.  Nay,  the  love  of  the  world  must  be  renounced, 
before  this  divine  gift  can  even  be  "  received."  The  affections  must 
be  loosened  from  earth,  and  "  lifted  up"  to  heaven,  on  the  wings  of 
faith  and  love  ;  for  in  the  soul  that  is  full  of  sensual  pleasures  and 
indulgences,  there  is  neither  room  nor  taste  for  spiritual  delights. 

5.  For  thou,  Lord,  art  good,  and  ready  to  forgive :  and  plenteous  in  mercy 
unto  all  them  that  call  upon  thee. 

We  are  encouraged  to  "  lift  up  our  souls  to  God"  in  prayer,  be- 
cause his  "  goodness,"  and  the  "  plenteousness  of  his  mercy"  in  Christ 
Jesus,  incline  him  to  give  his  holy  Spirit  of  peace  and  comfort  to 
"  all  that  call  upon  him."  His  favour  is  no  longer  confined  to  Judea  ; 
there  is  now  no  distinction  of  age,  condition,  or  country :  but  the 
sinner,  whoever  or  wherever  he  be,  if  he  call  upon  the  savfng  name 
of  Jesus,  is  heard,  pardoned,  and  accepted,  upon  the  terms  of  the 
evangelical  covenant. 

6.  Give  ear,  O  Lord,  unto  my  prayer  ;  and  attend  to  the  voice  of  my  sup- 
plications. 7.  In  the  day  of  my  trouble  I  will  call  upon  thee  ;  for  thou  wilt 
answer  me. 

In  confidence  of  an  "  answer,"  nourished  and  strengthened  by  all 
the  foregoing  considerations,  the  suppliant  renews  his  prayer,  while 
"  the  day  of  trouble"  lasts  ;  and  that  day  will  not  end,  but  with  this 
mortal  pilgrimage ;  since  he  who  loves  his  country,  will  ever  be  un- 
easy while  he  is  detained  among  strangers  and  enemies,  perils  and 
temptations.  But  the  trouble  is  overpaid  with  profit,  which  render- 
eth  us  adepts  in  the  practice  of  devotion,  which  convinceth  us  that 
we  are  abroad,  and  maketh  us  to  wish  and  sigh  for  our  true  and 
only  home. 

8.  Among  the  gods  there  is  none  like  unto  thee,  O  Lord ;  neither  are  there 
any  works  like  unto  thy  works. 

_  Another  reason  why  supplication  should  be  made  to  Jehovah,  is 
his  infinite  superiority  over  all  those  that,  by  infatuated  men,  were 


A    COMMENTARY    ON    THE    PSALMS.  311 

♦ever  called  "  gods."  From  the  ancient  idolatry,  which  taught  ado- 
ration to  the  sun,  moon,  and  stars,  to  the  light  and  the  air,  we  have 
been  delivered  by  the  gospel :  nor  do  we  any  any  longer  profess  to 
worship  Jupiter,  and  the  other  heathen  gods  and  goddesses.  But  do 
not  many  still  trust  in  idols,  and  have  they  not,  in  effect,  other  ob- 
jects of  worship,  from  whose  hands  they  expect  their  reward  ?  Are 
not  the  hearts  of  the  covetous,  the  ambitious,  the  voluptuous,  so 
many  temples  of  Mammon  or  Plutus,  of  Jupiter  or  Mars,  of  Bacchus, 
Com  us,  and  Venus  ?  But  what  are  these  deities  ;  what  is  their 
power,  and  what  are  their  gifts  ?  What  is  the  whole  world,  and  all 
that  is  therein,  when  compared  with  its  Maker  and  Redeemer? 
What  is  it  when  applied  to,  for  the  ease  and  comfort  of  a  wounded 
spirit? — "Among  the  gods  there  is  none  like  unto  thee,  O  Lord; 
neither  are  there  any  works  like  unto  thy  works  !" 

9.  All  nations  whom  thou  hast  made,  shall  come  and  worship  before  thee,  O 
Lord  ;  and  shall  glorify  thy  name. 

The  Psalmist  predicteth  that  this  superiority  of  Jehovah  should 
one  day  be  acknowledged  throughout  all  the  earth,  when  "  neither 
in  Jerusalem  only,  nor  in  the  mount  of  the  Samaritans,"  but  in  every 
place,  "  should  men  worship  the  Father ;"  John  iv.  21 ;  when  he 
who  "  made  all  nations"  by  his  Son,  should  by  that  Son  redeem  all 
•nations,  bringing  them  from  the  world  to  the  church,  there  to  "wor- 
ship before"  the  true  God.  and  "  in  songs  of  praise  to  glorify  his 
holy  name."  If  in  these  our  times,  we  behold  the  nations  again 
falling  away  from  God,  departing  from  the  purity  of  their  faith,  and 
leaving  their  first  love,  let  us  comfort  ourselves  by  looking  forward 
to  that  scene  of  things  described  by  St.  John,  in  which  we  hope  to 
near  a  part  hereafter :  "  I  beheld,  and,  lo,  a  great  multitude,  which 
no  man  could  number,  of  all  nations,  and  kindreds,  and  people,  and 
tono-ues,  stood  before  the  throne,  and  before  the  Lamb,  clothed  with 
white  robes,  and  palms  in  their  hands ;  and  cried  with  a  loud  voice, 
saying,  Salvation  unto  our  God,  which  sitteth  upon  the  throne,  and 
unto  the  Lamb."     Rev.  vii.  9. 

10.  For  thou  art  great,  and  doest  wondrous  things  ;  thou  art  God  alone. 

"  Great"  is  Jehovah  in  his  power,  in  his  wisdom,  in  his  mercy ; 
"  wonderful"  in  the  creation  of  the  world  ;  wonderful  in  the  preser- 
vation and  the  government  of  it ;  wonderful  in  its  redemption  ;  won- 
derful in  the  incarnation,  life,  death,  resurrection,  and  ascension  of 
Jesus,  in  the  descent  of  the  Spirit,  the  propagation  of  the  gospel,  the 
sufferings  of  saints,  and  the  conversion  of  sinners  ;  most  wonderful 
will  he  be  when  he  shall  raise  the  dead,  judge  the  world,  condemn 
the  wicked,  and  glorify  the  righteous.  And  then  shall  every  tongue 
confess,  "  Thou  art  God  alone  !" 

11.  Teach  me  thy  way,  O  Lord;  I  will  walk  in  thy  truth  :  unite  my  heart 
to  fear  thy  name. 

It  is  the  continual  subject  of  the  Mediator's  intercession  above, 
and  of  our  prayers  below,  that  we  may  be  "  taught  the  way  of  Je- 


312  A    COMMENTARY    ON    THE    PSALMS. 

hovah,"  the  way  to  life  eternal,  prepared  for  us,  through  faith  and 
love  which  is  in  Christ  Jesus ;  that  being  so  taught,  we  may  like- 
wise be  enabled  "  to  walk  in  the  truth,"  without  error  in  doctrine,  or 
deviation  from  duty  ;  believing  all  things  which  God  hath  revealed, 
and  doing  whatsoever  he  hath  commanded  us  :  that  the  affections 
of  the  "  heart"  may  be  withdrawn  from  other  objects,  and,  being  no 
longer  divided  between  God  and  the  world,  become  "  united"  in  the 
filial  "  fear  of  his  name,"  as  the  grand  principle  of  action. 

12.  /  will  praise  thee,  O  Lord,  my  God,  with  all  my  heart ;  and  I  will 
glorify  thy  name  for  evermore.  13.  For  great  is  thy  mercy  toward  me :  and 
thou  hast  delivered  my  soul  from  the  lowest  hell. 

Gratitude  for  mercies  already  received,  will  obtain  a  continuance 
and  increase  of  those  mercies.  The  church  is  never  in  so  afflicted  a 
state,  but  she  hath  still  reason  to  intermingle  hallelujahs  with  her 
hosannas,  and,  in  the  midst  of  her  most  fervent  prayers,  to  "  praise 
the  Lord  her  God  with  all  her  heart,  and  to  glorify  his  name  for 
evermore ;"  since  whatever  she  may  suffer  upon  earth,  (and  even 
those  sufferings  will  turn  to  her  advantage,)  "great,"  most  undoubt- 
edly, "hath  his  mercy  been  toward"  her,  in  "delivering"  her, by  the 
resurrection  of  Jesus  from  the  bondage  of  sin,  the  dominion  of  death, 
and  the  bottomless  pit  of  "  hell." 

14.  O  God,  the  proud  are  risen  against  me,  and  the  assemblies  of  violent 
men  have  sought  after  my  soul ;  and  have  not  set  thee  before  their  eyes. 

From  praises  we  return  again  to  prayers.  When  Christ  was  upon 
earth,  we  know  the  treatment  he  met  with  from  "  proud  and  violent 
men,  who  had  not  set  God  before  their  eyes ;"  from  self-righteous 
Jews,  and  conceited  Gentiles,  who  rose  up,  and  took  counsel  together 
against  him.  What  his  church  afterwards  suffered  at  the  hands  of 
the  same  enemies  is  likewise  well  known.  How  much  more  she  is 
to  undergo  in  her  latter  days  we  know  not  as  yet ;  but  this  we  do 
know,  that  the  spirit  of  the  world  stands,  now  and  ever,  in  opposition 
to  the  Spirit  of  God ;  its  design  is  always  the  same,  although  its 
methods  of  working  be  divers.  Nor  can  we  be  ignorant  of  those  do- 
mestic adversaries,  that  assembly  of  haughty  and  turbulent  passions, 
which  are  continually  making  insurrections,  and  destroying  the 
peace  of  the  soul.  So  that  either  from  without,  or  from  within,  every 
one,  who  is  a  Christian  in  deed,  shall  be  sure  to  have  his  portion  of 
tribulation. 

15.  But  thou,  O  Lord,  art  a  God  full  of  compassion,  and  gracious;  long 
suffering,  and  plenteous  in  goodness  and  truth. 

Having  taken  a  view  of  those  that  are  against  us,  it  is  now  time 
to  look  up  to  those  that  are  with  us.  And  can  we  have  better  friends 
than  all  these  gracious  and  favourable  attributes  of  heaven  ?  Can 
more  comfortable  and  joyful  tidings  be  brought  us,  than  that  God 
loveth  us  with  a  father's  love ;  that  he  is  ready  to  pardon,  slow  to 
anger ;  and  that  we  have  his  truth  pledged  for  the  performance  of 
his  mercy?     What  a  fountain  of  consolation  is  here  opened  for  the 


A    COMMENTARY    ON    THE    PSALMS.  313 

afflicted  Christian  !     "  Let  him  drink,  and  forget  his  poverty,  and 
remember  his  misery  no  more."     Prov.  xxxi.  7. 

16.  O  turn  unto  me,  and  have  mercy  upon  me  ;  give  thy  strength  unto  thy 
servant,  and  save  the  son  of  thine  handmaid. 

On  the  consideration  of  the  above-mentioned  attributes,  a  petition 
is  in  this  verse  put  up  to  God,  that  he  would  "turn"  his  face  towards 
us ;  that  he  would  of  his  "  mercy"  pardon  us,  by  his  grace  "  strength- 
en" us,  and  by  his  power  "save"  us  from  all  our  adversaries. 
Every  Christian  is  the  "  servant  of  God,"  and  "  the  son  of  his  hand- 
maid," the  church  ;  which  may  say,  in  the  same  spirit  of  humility 
and  obedience  with  the  blessed  Virgin,  "  Behold  the  handmaid  of  the 
Lord." 

17.  Show  me  a  token  for  good,  that  they  which  hate  me  may  see  it,  and  be 
ashamed  ;  because  thou,  Lord,  hast  holpen  me,  and  comforted  me. 

Many  outward  signs  and  "  tokens "  of  the  divine  favour  were  in 
old  time  vouchsafed  to  patriarchs,  prophets,  and  kings  of  Israel. 
The  law  itself  was  a  collection  of  external  and  sacramental  figures 
of  grace  and  mercy.  All  these  centred  and  had  their  accomplish- 
ment in  that  grand  and  everlasting  sign  and  token  of  God's  love  to 
man,  the  incarnation  of  Christ,  which  all  faithful  people  from  the 
beginning  wished  and  prayed  for.  On  this  sign  the  Christian  looks 
with  joy,  as  the  great  proof  that  God  has  "  holped  him  and  com- 
forted him  ;"  while  his  faith  in  it  doth  not  fail,  he  hath  the  witness 
in  himself,  and  his  actions  declare  as  much  to  all  around  him ; 
"that  they  which  hate  him  may  be  ashamed"  and  converted,  be- 
fore that  day  come  when  shame  shall  be  fruitless,  and  conversion 
impossible. 


PSALM  LXXXVII. 


ARGUMENT.— The  prophet,  1—3.  celebrates  the  stability  and  felicity  of  Sion  ; 
4,5.  foretels  the  accession  of  the  Gentiles  to  her,  and,  6.  their  enrolment  among  her 
citizens ;  7.  extols  her  as  the  fountain  of  grace  and  salvation.  The  Psalm  was  prob- 
ably penned  on  a  survey  of  the  city  of  David,  just  after  the  buildings  of  it  were 
finished. 

1.  His  foundation  is  in  the  holy  mountains:  or.  //  is  his,  i.  e.  God's  founda- 
tion in  the  mountains  of  holiness  /*  2.  Tlie  Lord  loveth  the  gates  of  Sion  more 
than  all  the  dwellings  of  Jacob. 

The  Psalmist,  after  having  meditated  on  the  strength,  the  beauty, 
and  the  glory  of  Jerusalem,  being  smitten  with  the  love  of  the  holy 
city,  and  imagining  the  thoughts  of  his  hearers  or  readers  to  have 
been  employed  on  the  same  subject,  breaks  forth  at  once  in  this 
abrupt  manner,  "  It  is  his  foundation  on  the  holy  mountains."     By 

*  Some  commentators  suppose  this  verse  to  be  a  part  of  the  title,  which  will  then 
run  thus  :  "  For  the  sons  of  Korah,  a  Psalm  ;  a  song,  when  he  laid  the  foundation  on 
the  holy  mountains." 

40 


"314  A    COMMENTARY    ON    THE    PSALMS. 

"the  holy  mountains"  are  meant  those  hills  of  Judea  which  Jeho- 
vah had  chosen,  and  separated  to  himself  from  all  others,  whereon 
to  construct  the  highly  favoured  city  and  temple.  As  the  dwellings 
of  Jacob  in  the  promised  land  were  beloved  by  him  more  than  the 
dwellings  of  other  nations,  so  he  "loved  the  gates  of  Sion  more  than 
all  the  dwellings  of  Jacob/'  Jerusalem  was  exalted  and  fortified  by 
its  situation  ;  but  much  more  so  by  the  protection  of  the  Almighty. 
What  Jerusalem  was,  the  Christian  church  is;  "built"  by  God  "on 
the  foundation  of  the  apostles  and  prophets,  Jesus  Christ  himself  be- 
ing the  chief  corner-stone ;  in  whom  all  the  building,  fitly  framed 
together,  groweth  unto  an  holy  temple  in  the  Lord."  Ephes.  ii.  20. 
It  is  "  his  foundation  in  the  holy  mountains ;"  she  is  beloved  of  God 
above  the  kingdoms  and  empires  of  the  earth,  which  rise  and  fall 
only  to  fulfil  the  divine  counsels  concerning  her.  When  those  coun- 
sels shall  be  fulfilled  in  the  salvation  of  all  believers,  the  world,  which 
subsists  only  for  their  sake,  will  be  at  an  end. 

3.  Glorious  things  are  spoken  of  thee,  O  city  of  God. 

As  the  prophet  began  in  a  rapture  to  speak  of  the  holy  city,  so 
now,  in  fresh  transport,  he  changes  the  person,  and  suddenly  ad- 
dresses himself  to  it.  The  old  Jerusalem  was  "  the  city  of  God, 
and  glorious  things  were  therefore  said  of  it"  by  the  Spirit.  Pleasant 
for  situation,  and  magnificent  in  its  buildings,  it  was  the  delight  of 
nations,  the  joy  of  the  whole  earth  ;  there  was  the  royal  residence 
of  the  kings  of  Judah  ;  there  was  the  temple,  and  the  ark,  and  the 
glory,  and  the  King  of  heaven  dwelling  in  the  midst  of  her  :  her 
streets  were  honoured  with  the  footsteps  of  the  Redeemer  of  men  ; 
there  he  preached  and  wrought  his  miracles,  lived,  died,  and  rose 
again  ;  thither  he  sent  down  the  Spirit,  and  there  he  first  laid  the 
foundations  of  his  church.  To  know  what  "glorious  things"  are 
said  of  the  new  Jerusalem,  the  reader  must  peruse  Isa.  lx.  and  Rev. 
xxi.  xxii. 

4.  /  will  make  mention  of  Rahab,  or,  Egypt  and  Babylon,  to  them  that 
■know  me :  Behold,  Philistia  and.  Tyre,  with  Ethiopia,  or,  Arabia,  this  man 
was  born  there.  5.  And  of  Sio?i  it  shall  be  said,  This  and  that  man  was 
born  ir.  her;  and  the  Highest  himself  shall  establish  her. 

The  accession  of  the  nations  to  the  church  is  generally  supposed 
to  b^  here  predicted.  God  declares  by  his  prophet,  "  I  will  make 
mention  of,"  or  "  cause  to  be  remembered,  Egypt  and  Babylon,"  the 
old  enemies  of  Israel,  "  to"  or  "  among  them  that  know  me ;"  that 
is,  in  the  number  of  my  worshippers  :  "  Behold"  also  "  Philistia  and 
Tyre,  with  Arabia  ;"  these  are  become  mine  ;  "  this,"  or  each  of 
these,  "  is  born  there,"  i.  e.  in  the  city  of  God  ;  they  are  become 
children  of  God,  and  citizens  of  Sion  ;  so  that  "  of  Sion,"  or  the 
church,  "it  shall  be  said,  This  and  that  man,"  Heb.  "  a  man  and  a 
man,"*  i.  e.  great  numbers  of  men  in  succession,  "  are  born  in  her ;" 

*  Dr.  Durell  renders  STJO  »*«,  «  The  man,  even  the  man,"  that  is,  "  The  man  of 
men ;"  or,  "  The  greatest  of  all  men."  The  reduplication,  he  thinks,  according  to  the 
original  phraseology,  must  mean  the  superlative  or  highest  degree.     He  adds,  accord- 


A    COMMENTARY    ON    THE    PSALMS.  315 

alluding  to  the  multitudes  of  converts  under  the  gospel,  the  sons  of 
that  Jerusalem,  "  which  is  the  mother  of  us  all ;"  Gal.  iv.  26  :  "  and 
the  Highest  himself  shall  establish  her  ;"  as  he  saith,  "  Upon  this 
rock  will  I  build  my  church,  and  the  gates  of  hell  shall  not  prevail 
against  it."     Matt.  xvi.  18. 

6.  The  Lord  shall  count  when  he  writeth  up  the  people,  that  this  man  was 
born  there. 

In  the  book  of  life,  that  register  of  heaven,  kept  by  God  himself, 
our  names  are  entered,  not  as  born  of  flesh  and  blood  by  the  will  of 
man,  but  as  born  of  water  and  the  Spirit  by  the  will  of  God  ;  of  each 
person  it  is  written,  "  that  he  was  born  there,"  in  the  church  and 
city  of  God.  That  is  the  only  birth  which  we  ought  to  value  our- 
selves upon,  because  that  alone  gives  us  our  title  to  "the  inheritance 
of  the  saints  in  light."  In  Jesus  Christ  there  is  neither  Greek  nor 
Jew,  circumcision  nor  uncircumcision,  barbarian,  Scythian,  noble 
nor  ignoble,  "  bond  nor  free ;  but  Christ  is  all,  and  in  all."  Col. 
iii.  11.* 

7.  As  well  the  singers  as  the  players  on  instruments  shall  be  there ;  all  my 
springs  are  in  thee. 

The  literal  version  of  the  words,  as  Dr.  Chandler  observes,  seems 
to  be,  "  Cantantes  erunt,  sicut  choream  ducentes  :  omnes  fontes  mei 
in  te."  "  They  shall  sing  like  those  that  lead  up  the  dance,"  i.  e. 
most  joyfully ;  singing  and  dancing  frequently  accompanying  one 
another.  And  the  burden  of  the  song  thus  joyfully  sung  in  praise 
of  Sion,  was  to  be  this,  "  All  my  springs,"  or  fountains  "  are  in  thee." 
And  if  such  be  indeed  the  incomparable  excellence  of  the  church, 
and  such  the  benefits  of  her  communion,  as  they  have  been  set 
forth  in  the  foregoing  verses,  what  anthem  better  deserves  to  be  per- 
formed by  all  her  choirs  ?  In  thee,  O  Sion,  is  the  fountain  of  salva- 
tion, and  from  thee  are  derived  all  those  springs  of  grace  which  flow, 
by  the  divine  appointment,  while  the  world  lasts,  for  the  purification 
and  refreshment  of  mankind  upon  earth. 


PSALM  LXXXVIII. 


ARGUMENT. — This  Psalm,  as  Mr.  Mudge  observes,  may  well  be  said  to  be  com- 
posed, according  to  its  title,  fl"D?J>  to  create  dejection,  to  raise  a  pensive  gloom  or 
melancholy  in  the  mind  ;  the  whole  subject  of  it  being  quite  throughout  heavy,  and 
full  of  the  most  dismal  complaints.    The  nature  and  degree  of  the  sufferings  related 

ing  to  this  interpretation,  every  one  will  see  who  this  eminent  personage  was  to  be,  from 
whose  birth  Zion  (used  by  a  synecdoche  for  Judea)  was  to  acquire  so  much  glory.  The 
latter  hemistic — "  And  the  Highest  himself  shall  establish  her" — seems  to  me  to  have 
reference,  not  to  God  the  Father,  but  to  his  Son  ;  it  appearing  to  be  exegetical  of  the 
preceding  one,  and  to  describe  his  divine,  as  the  other  does  his  human  nature. — Crit- 
ical Remarks,  p.  167. 

*  Dr.  Durell  thinks  this  verse  relates  to  the  pedigree  of  our  Lord,  recorded  among 
the  Jews,  and  given  us  by  the  evangelists,  "  The  Lord  will  have  this  recorded,  in  re- 
gistering the  people,  that  he,"  the  XtVt\  WK  mentioned  above,  "  was  born  there." 


316  A    COMMENTARY    ON    THE    PSALMS. 

in  it ;  the  strengtli  of  the  expressions  used  to  describe  them  ;  the  consent  of  ancient 
expositors ;  the  appointment  of  the  Psalm  by  the  church  to  be  read  on  Good  Friday  ; 
all  these  circumstances  concur  in  directing  an  application  of  the  whole  to  our  blessed 
Lord.  His  unexampled  sorrows,  both  in  body  and  soul ;  his  desertion  in  the  day  of 
trouble ;  his  bitter  passion,  and  approaching  death  ;  with  his  frequent  and  fervent 
prayers  for  the  accomplishment  of  the  promises,  for  the  salvation  of  the  church 
through  him,  and  for  the  manifestation  of  God's  glory ;  these  are  the  particulars 
treated  of  in  this  instructive  and  most  affecting  composition.* 

1.  O  Lord  God  of  my  salvation,  1  have  cried  day  and  night  before  thee. 
2.  Let  my  prayer  come  before  thee:  incline  thine  ear  unto  my  cry. 

We  hear  in  these  words  the  voice  of  our  suffering  Redeemer.  As 
man,  he  addresseth  himself  to  his  Father,  "  the  Lord  God  of  his  sal- 
vation," from  whom  he  expected,  according  to  the  promises,  a  joyful 
and  triumphant  resurrection  :  he  pleadeth  the  fervency  and  impor- 
tunity of  his  prayers,  offered  up  continually,  "  day  and  night,"  du- 
ring the  time  of  his  humiliation  and  sufferings  ;  and  he  entreateth 
to  be  heard  in  these  his  supplications  for  his  body  mystical,  as  well 
as  his  body  natural ;  for  himself,  and  for  us  all. 

3.  For  my  soul  is  full  of  troubles ;  and  my  life  draweth  nigh  unto  the 
grave. 

Is  not  this  exactly  parallel  to  what  he  said  in  the  garden,  "  My 
soul  is  exceeding  sorrowful,  even  unto  death  ?"  "  Full,"  indeed  of 
u  troubles"  was  thy  "  soul,"  O  blessed  Jesus,  in  that  dreadful  hour, 
when,  under  the  united  weight  of  our  sins  and  sorrows,  thou  wert 
sinking  into  "  the  grave,"  in  order  to  raise  us  out  of  it.  Let  us  judge 
of  thy  love  by  thy  sufferings,  and  of  both  by  the  impossibility  of  our 
fully  comprehending  either. 

4.  I  am  counted  with  them  that  go  down  into  the  pit :  I  am  as  a  man  that 
hath  no  strength. 

Next  to  the  troubles  of  Christ's  soul,  are  mentioned  the  disgrace 
and  ignominy  to  which  he  submitted.  He  who  was  the  fountain  of 
immortality,  he  from  whom  no  one  could  take  his  life,  who  could  in 
a  moment  have  commanded  twelve  legions  of  angels  to  his  aid,  or 
have  caused  heaven  and  earth,  at  a  word  speaking,  to  fly  away  be- 
fore him,  he  was  "  counted  with  them  that  go  down  into  the  pit ;"  he 
died,  to  all  appearance,  like  the  rest  of  mankind  ;  nay,  he  was  forci- 
bly put  to  death  as  a  malefactor  ;  and  seemed,  in  the  hands  of  his 
executioners,  "  as  a  man  that  had  no  strength,"  no  power  or  might, 
to  help  and  to  save  himself.  "  His  strength  went  from  him  ;  he  be- 
.came  weak,  and  like  another  man."  The  people  shook  their  heads 
at  him,  saying,  "He  saved  other,  himself  he  cannot  save." 

5.  Free  among  the  dead.,  like  the  slain  that  lie  in  the  grave,  whom  thou  re- 
member est  no  more  ;  and  they  are  cut  off  from  thy  hand. 

"  Free  among  the  dead  ;"  that  is,  set  at  liberty,  or  dismissed  from 

9  

*  Cum  Psalmis  xxii.  et  lxix.  ad  omnia  convenit  Psalmuslxxxviii.,  quod  argumento  est, 
eum  eodem  modo  a  nobis  esse  explicandum.  Continet  igitur  pariter  orationem  Christi  ad 
Patrem  e  cruce  fusam.  'Auctor  hujus  Cantici  non  alium  in  finem  illi  titulum  dedit 
^"Oxm,  "  erudientis,"  quam  ut  Ecclesia  posteriorum  temporum  ex  eo  disceret  ultima 
haec  Messise  fata. — Vitringa,  Observat.  Sacr.  lib.  ii.  cap.  9. 


A    COMMENTARY   ON    THE    PSALMS.  317 

the  world,  and  separated  from  all  communication  with  its  affairs,  as 
dead  bodies  are;  "like"  other  "corpses  that  lie  in  the  grave,  whom 
thou  rememberest  no  more,"  i.  e.  as  living  objects  of  providence  upon 
earth  :  in  this  sense,  "they  are  cut  off  from  God's  hand,"  which  held 
and  supported  them  in  life.  And  in  no  other  sense  can  these  ex- 
pressions be  understood  ;  since  to  imagine  that  the  Psalmist,  who  so 
often  speaks  in  plain  terms  of  the  resurrection,  should  here,  when 
personating  Messiah,  deny  that  doctrine,  would  be  a  conceit  equally 
absurd  and  impious. 

6.  Thou  hast  laid  me  in  the  lowest  pit,  in  darkness,  in  the  deeps.  7.  Thy 
wrath  lieth  hard  upon  me,  and  thou  hast  afflicted  me  with  all  thy  leaves. 

The  sufferings  of  Jesus  are  represented  by  his  being  plunged  into 
a  dark  and  horrible  abyss,  with  the  indignation  of  God,  due  to  our 
sins,  resting  upon  him,  and  all  the  waves  of  affliction  rolling  over 
him.  The  same  image  is  used  in  Psal.  lxix.  and  many  other  places. 

8.  Tlwu  hast  put  away  mine  acquaintance  far  from  me :  thou  hast  made 
me  an  abomination  unto  them :  I  am  shut  up,  and  I  cannot  come  forth. 

At  the  apprehension  of  Christ,  "  All  his  disciples  forsook  him  and 
fled  :"  Matt.  xxvi.  56.  Peter  denied  and  abjured  his  Master,  as  if 
his  acquaintance  had  been  a  disgrace,  and  an  "  abomination  :"  at  the 
crucifixion,  it  is  observed  by  St.  Luke,  that  "  all  his  acquaintance 
stood  afar  off,  beholding  these  things  ;"  xxiii.  49  ;  beholding  the  in- 
nocent victim  environed  by  his  enemies,  and  at  length  "  shut  up"  in 
the  sepulchre.  The  day  must  come,  when  each  person  who  reads 
this  shall  be  forsaken  by  the  whole  world ;  when  relations,  friends, 
and  acquaintance  shall  retire,  unable  to  afford  him  any  help  and  as- 
sistance ;  when  he  must  die,  and  be  confined  in  the  prison  of  the 
grave,  no  more  to  "come  forth,"  until  that  great  Easter  of  the  world, 
the  general  resurrection.  In  the  solitary  and  awful  hour  of  our  de- 
parture hence,  let  us  remember  to  think  on  the  desertion,  the  death, 
the  burial,  and  the  resurrection  of  our  Redeemer. 


9.  Mine  eye  mourneth  by  reason  of  affliction :  Lord,  /  have  called  daily 
upon  thee,  I  have  stretched  out  my  hands  unto  thee. 

This  verse  contains  a  reiteration  of  the  complaint  and  prayer 
made  at  the  beginning  of  the  Psalm.  These  are  some  of  the  "  strong 
cryings  witk tears,"  which,  during  the  course  of  his  intercessions  for 
us  upon  earth,  the  Son  of  God  poured  forth"  in  the  days  of  his  flesh." 
Heb.  v.  7. 

10.  Wilt  thou  show  wonders  to  the  dead  ?  shall  the  dead  rise  and  praise 
thee?  11.  Shall  thy  loving-  kindness  be  declared  in  the  grave,  or.  thy  faith- 
fulness in  destruction!  12.  Shall  thy  wonders  be  known  in  the  dark?  and 
thy  righteousness  in  the  land  of ' forgetful n ess?  ' 

It  hath  been  sometimes  thought,  that  these  verses  imply  a  denial, 
or  at  least  a  doubt,  of  the  resurrection  from  the  dead  ;  whereas  they 
contain,  in  reality,  the  most  powerful  plea  that  Christ  himself,  in  his 
prayers  to  the  Father,  could  urge  for  it ;  namely,  that,  otherwise, 
man  would  be  deprived  of  his  salvation,  and  God  of  the  glory  thence 


318  A    COMMENTARY    ON    THE    PSALMS. 

accruing.  "  Wilt  thou  show  wonders  to  the  dead,"  while  they  con- 
tinue in  that  state  ;  or  if  thou  shouldst,  will  they  be  sensible  of  those 
wonders,  and  make  thee  due  returns  of  thankfulness  ?  "  Shall  the 
dead  rise  up"  in  the  congregation,  "  and  praise  thee  ?"  Must  they 
not  live  again  to  do  that  ?  "  Shall  thy  loving  kindness"  to  the  sons 
of  Adam,  in  me  their  Redeemer,  "  be  declared  ?"  shall  the  gospel  be 
preached  "in  the  grave?"  "or  thy  faithfulness,"  in  accomplishing 
the  promises  concerning  this  loving  kindness,  shall  it  be  manifested 
"  in  that  destruction"  wrought  by  death  upon  the  bodies  of  men  ? 
11  Shall  thy  wonders,"  the  wonders  of  light,  and  life,  and  salvation, 
"  be  known  in  the  dark"  tomb ;  "  and  thy  righteousness,"  which 
characterizes  all  thy  dispensations,  shall  it  be  remembered  and  pro- 
claimed "  in  the  land  of"  silence  and  "  forgetfulness  ?"  A  Christian, 
upon  the  bed  of  sickness,  may  undoubtedly  plead  with  God  in  this 
manner,  for  a  longer  continuance  of  life,  to  glorify  him  here  upon 
earth.  But  every  respite  of  that  kind  can  be  only  temporary.  All 
men,  sooner  or  later,  must  die  :  and  then  they  can  never  more  ex- 
perience the  mercies,  or  sing  the  praises  of  God,  unless  they  rise 
again.  So  that  if  the  argument  hold  in  one  case,  it  certainly  hold- 
eth  still  stronger  in  the  other. 

13.  But  unto  thee  have  I  cried,  O  Lord,  and  in  the  morning  shall  my  prayer 
prevent  me.  14.  Lord,  why  castest  thou  off  my  soul  ?  why  hidest  thou  thy 
face  from  mel 

Since  therefore  the  wonders,  the  loving  kindness,  the  faithfulnessy 
and  the  righteousness  of  God,  cannot  be  manifested  by  man's  re- 
demption, if  Messiah  be  left  under  the  dominion  of  death,  he  re- 
doubles his  prayers  for  the  promised  deliverance  ;  and  speaks  of  his 
redemption  in  the  hour  of  sorrow,  as  in  Psalm  xxii.  1  :  "  My  God, 
my  God,  why  hast  thou  forsaken  me  ?"  (fee. 

15.  /am  afflicted  and  ready  to  die  from  ray  youth  up:  while  I  suffer  thy 
terrors,  I  am  distracted ;  Heb.  /  am  distressed,  not  knowing  which  way  to 
turn  myself*  16.  Thy  fierce  wrath  goeth  over  me,  thy  terrors  have  cut  me  off. 
17.  They  came  round  about  me  daily  like  water ;  they  compassed  me  about 
together. 

We  are  not  to  imagine  that  the  holy  Jesus  suffered  for  us  only  at 
Gethsemane  and  on  mount  Calvary.  His  whole  life  was  one  con- 
tinued passion  ;  a  scene  of  labour  and  sorrow,  of  contradiction  and 
persecution  ;  "  he  was  afflicted,"  as  never  man  was,  "  from  his  youth 
up,"  from  the  hour  of  his  birth ;  when,  thrust  out  from  the  society 
of  men,  he  made  his  bed  in  the  stable  at  Bethlehem  ;  he  was  "  ready 
to  die,"  a  victim  destined  and  prepared  for  that  death  which  by  anti- 
cipation, he  tasted  of  through  life  ;  he  saw  the  flaming  sword  of 
God's  "  fierce  wrath"  waiting  to  "cut  him  off"  from  the  land  of  the 
living;  the  "terrors"  of  the  Almighty  set  themselves  in  array 
against  him,  threatening,  like  the  mountainous  waves  of  a  tempest- 
uous sea,  to  overwhelm  his  amazed  soul.     Let  not  the  church  be 

*  Dominus  ipse  de  se,  Psal.  lxxxviii.  16.  "  Fero  terrores  tuos ;  animi  linquor."  Lo- 
quitur de  extremis  suis  angoribus  et  doloribus. — Vitringa  in  Jesai.  ii.  667. 


A    COMMENTARY    ON    THE    PSALMS.  319 

offended  or  despond,  but  rather  let  her  rejoice  in  her  sufferings,  by 
which,  through  every  period  of  her  existence,  from  youth  to  age,  she 
"filleth  up  that  which  is  behind  of  the  afflictions  of  Christ,"  who 
suffers  and  will  be  glorified  in  his  people,  as  he  hath  already  suffered 
and  been  glorified  for  them.     See  Col.  i.  24. 

18.  Lover  and  friend  hast  thou  put  far  from  me,  and  mine  acquaintance 
into  darkness. 

It  is  mentioned  again,  as  a  most  affecting  circumstance  of  Christ's 
passion,  that  he  was  entirely  forsaken,  and  left  all  alone,  in  that,  dread- 
ful day.  The  bitter  cup  was  presented  filled  to  the  brim,  and  he 
drank  it  off  to  the  dregs.  No  man  could  share  in  those  sufferings 
by  which  all  other  men  were  to  be  redeemed.  His  "  lovers  and 
friends,"  his  disciples  and  acquaintance,  "  were  put  far  from  him  ;" 
they  all  "forsook  him,  and  fled,"  to  hide  themselves  from  the  fury  of 
the  Jews,  "in  darkness;"  in  dark,  i.e.  secret  places.  Thus  it  is 
written  in  the  Psalms,  and  thus  in  the  Gospels  it.  is  recorded  to  have 
happened.  Oftentimes,  O  blessed  Jesu,  do  we  forsake  thee;  but  do 
not  thou  forsake  us,  or  take  thy  holy  Spirit  from  us. 


SEVENTEENTH  DAY.— EVENING  PRAYER. 

PSALM  LXXXIX. 

ARGUMENT. — This  Psalm  is  appointed  by  the  church  to  be  read  on  Christmas-day. 
It  celebrates,  ver.  1 — 4.  the  mercies  of  God  in  Christ,  promised  to  David  ;  5 — 13.  the 
almighty  power  of  Jehovah,  manifested  in  his  works  and  dispensations  ;  14.  his  jus- 
tice, mercy,  and  truth  ;  15 — 18.  the  happiness  and  security  of  his  people  ;  1 9 — 37.  his 
covenant  made  with  David,  as  the  representative  of  Messiah,  who  should  come  of 
his  seed;  38 — 45.  the  church  lamenteth  her  distressful  stale,  at  the  time  when  this 
Psalm  was  penned  ;*  46 — 51.  she  prayeth  for  the  accomplishment  of  the  promise; 
and,  in  the  meantime,  52.  blesseth  Jehovah. 

1.  I  will  sing  of  the  mercies  of  the  Lord  for  ever:  with  my  mouth  will  I 
make  known  thy  faithfulness  to  all  generations. 

The  "mercies  of  Jehovah"  have  ever  employed  the  voices  of  be- 
lievers to  celebrate  them.  These  mercies  were  promises  to  the  human 
race,  in  their  great  representative  and  surely,  before  the  world  began  : 
2  Tim.  i.  9;  Tit.  i.  2;  they  were  prefigured  by  ancient  dispensa- 
tions ;  and,  in  part,  fulfilled,  at  the  incarnation  of  Christ.  The 
"faithfulness"  of  God  in  so  fulfilling  them,  is  now  "made  known," 
by  the  holy  services  of  the  Christian  church,  "to  all  generations." 

2.  For  1  have  said,  Mercy  shall  be  built  up  for  ever  ;  thy  faithfulness  shalt 
thou  establish  in  the  very  heavens. 

Whatever  be  at  any  time  the  state  of  the  church  on  earth,  she 

*  Sedecia  capto,domo  David  e  solio  deturbata,  promissiones  Dei  irritas  videri  propheta 
queritur,  necdum  adesse  Christum. — Bosauet.  Dr.  Kennicott  imagines  it  to  have  been 
composed  by  Isaiah,  as  a  solemn  and  public  address  to  God,  at  the  time  when  Rezin 
and  Pekah  were  advancing  against  Jerusalem. 


320  A   COMMENTARY    ON    THE    PSALMS. 

knoweth  that  the  foundation  of  God  standeth  sure ;  that  the  sacred 
edifice,  raised  thereon,  will  be  incorruptible  and  eternal  as  "  heaven" 
itself,  where  only  mercy  and  truth  are  to  have  their  perfect  work,  in 
the  everlasting  felicity  of  the  redeemed.  Of  this  felicity,  which  is  to 
be  the  consummation  of  God's  promises  and  our  hopes,  we  behold 
some  faint  resemblance  as  often  as  we  view  the  stability,  the  beauty, 
and  the  glory  of  the  visible  material  "  heavens." 

3.  /  have  made  a  covenant  with  my  chosen,  I  have  sworn  unto  David  my 
servant :  4.  Thy  seed  will  I  establish  for  ever,  and  build  up  thy  throne  to  all 
generations. 

The  two  former  verses  set  forth  a  profession  of  faith  in  God's 
mercy :  these  two  assign  the  ground  of  such  faith ;  namely,  the 
covenant  which  God  is  here  introduced  as  declaring  that  he  had 
made  with  David,  and  which  he  did  make  with  him  by  the  prophet 
Nathan.  2  Sam.  vii.  12,  &c.  The  covenant  relates  to  David's 
"  seed,"  and  to  the  "  establishment  of  his  throne"  in  that  seed :  liter- 
ally, in  Solomon  for  a  time  ;  spiritually,  in  Christ  for  ever.  "When 
thy  days  shall  be  fulfilled,  and  thou  shalt  sleep  with  thy  fathers,  I 
will  set  up  thy  seed  after  thee,  which  shall  proceed  out  of  thy  bowels, 
and  I  will  establish  his  kingdom.  He  shall  build  an  house  for  my 
name,  and  I  will  establish  the  throne  of  his  kingdom  for  ever.  I 
will  be  his  father,  and  he  shall  be  my  son."  These  last  words  are 
cited  by  the  apostle,  Heb.  i.  5,  as  spoken  of  Christ,  to  evince  his 
superiority  over  the  angels.  Yet,  that  the  whole  passage  does,  in 
the  letter,  relate  to  Solomon,  can  admit  of  no  doubt,  he  being  the 
"seed"  and  immediate  successor  of  David,  and  the  person  appointed 
to  "  build  an  house  for  God's  name."  Here  then  we  have  an  incon- 
testable proof,  that  the  covenant  with  David  had  Messiah  for  its 
object ;  that  Solomon  was  a  figure  of  him  ;  and  that  the  Scripture 
hath  sometimes  a  double  sense.*  It  is  moreover  to  be  observed,  that 
the  covenants  made  with  Abraham,  David,  &c.  all  had  their  original 
and  foundation  in  the  covenant  made  with  Messiah,  who  was  the 
true  Father  of  the  faithful,  the  beloved  and  chosen  of  God  ;  the  great 
Prophet,  Priest,  and  King  ;  the  only  person  qualified  to  be  a  sponsor, 
and  to  engage  in  a  covenant  with  the  Father  for  mankind.  His 
sufferings  were  the  price  of  our  redemption  :  and  because  he  suffered 
in  the  flesh,  as  "  the  son  of  David,"  therefore  is  he  "  established  for 
ever,  and  his  throne  built  up  to  all  generations."  Remarkable  are 
the  words  of  the  angel  to  Mary.  "  The  Lord  God  shall  give  unto 
him  the  throne  of  his  father  David  ;  and  he  shall  reign  over  the 
house  of  Jacob  for  ever,  and  of  his  kingdom  there  shall  be  no  end." 
Luke  i.  32. 

5.  And  the  heavens  shall  praise  thy  wonders,  O  Lord  ;  thy  faithfulness  also 
in  the  congregation  of  the  saints :  or.  The  heavens  shall  praise  thy  wonders, 
O  Lord  ;  and  the  saints  thy  faithfulness  in  the  congregation. 

Did  not  "the  heavens  praise  the  wonders  of  Jehovah,"  when  a 

*  "  Disposui  testamentum :"  percussi  fcedus  cum  electo  meo :  id  est,  Davide  et 
Christo. — Bossuet. 


A    COMMENTARY    ON    THE    PSALMS.  321 

choir  of  angels  descended  from  above,  to  sing  an  anthem,  at  the  birth 
of  Christ '?  And  how  must  the  celestial  courts  have  resounded  with 
the  hallelujahs  of  those  blessed  spirits,  when  they  again  receive  their 
King,  returning  in  triumph  from  the  conquest  of  his  enemies?  Nor 
do  ".the  saints"  omit  to  celebrate  God's  "  faithfulness  hi  the  congre- 
gation" upon  earth,  while  "  with  angels  and  archangels,  and  all  the 
company  of  heaven,  they  laud  and  magnify  his  glorious  name,  ever- 
more praising  him,  and  saying,  Holy,  holy,  holy^  Lord  God  of  hosts, 
heaven  and  earth  arc  full  of  thy  glory.  Glory  be  to  thee,  O  Lord 
most  high." 

6.  For  who  in  the  heaven  can  be  compared  unto  the  Lord?  who  among-  the 
S072S  of  the  mighty  can  be  likened  unto  the  Lord  ?  7.  God  is  greatly  to  be  feared 
in  the  assembly  of  the  saints  ;  and  to  be  had  in  reverence  of  all  them  that  are 
about  him.  8.  O  Lord  God  of  hosts,  who  is  a  strong  Lord  like  unto  thee?  or 
to  thy  faithfulness  round  about  thee  ?  or,  and  thy  faithfulness  is  round  about 
thee. 

These  verses  proclaim  that  right  and  title  which  Jehovah  hath  to 
the  praises  of  all  his  creatures  in  "  heaven  and  earth."  No  one  of 
them,  however  excellent  and  glorious,  however  deified  and  adored 
by  fond  and  foolish  man,  can  enter  the  lists,  and  contest  the  superi- 
ority with  its  Maker.  High  over  all  is  the  throne  of  God  :  before 
him  "angels"  veil  their  faces,  "saints"  prostrate  themselves  with 
lowest  reverence,  and  created  nature  trembles  at  his  word  :  his 
"  power"  is  almighty,  and  derived  from  none  ;  and  with  "  truth"  he 
is  on  all  sides  invested  as  with  a  garment :  the  former  enables  him, 
the  latter  (if  we  may  so  express  it)  binds  him,  to  perform  those  gra- 
cious promises,  which  mercy  prompted  him  to  make,  concerning  our 
eternal  redemption. 

9.  Thou  ndest  the  raging  of  the  sea:  when  the  waves  thereof  arise,  thou 
stillest  them. 

The  extent  of  the  ocean,  the  multitude  of  its  waves,  and  their 
fury  when  excited  by  a  storm,  render  it,  in  that  state,  the  most  tre- 
mendous object  in  nature;  nor  doth  any  thing,  which  man  beholds, 
give  him  so  just  an  idea  of  human  impotence,  and  of  that  divine 
power  which  can  excite  and  calm  so  boisterous  an  element  at  plea- 
sure. God  himself  therefore  frequently  appeals  to  this  instance  of 
his  omnipotence  ;  see  Job,  xxviii.  11;  Jer.  v.  22;  an  attribute  of 
which  our  Lord  showed  himself  to  have  been  possessed,  when,  being 
with  his  disciples  in  the  ship,  he  arose  and  rebuked  a  tempestuous 
wind  and  a  raging  sea,  and  there  was  instantly  a  calm.  In  all  our 
troubles  and  temptations,  be  thou,  blessed  Jesu,  with  us,  and  then 
they  shall  never  finally  overwhelm  us. 

10.  Thou  hast  broken  JRahab,  i.  e.  Eorypt,  in  pieces,  as  one  that  is  slain: 
thou  hast  scattered  thine  enemies  with  thy  strong  arm. 

The  destruction  of  Pharaoh  and  the  Egyptians  is  here  mentioned 
as  another  instance  of  God's  mighty  power.  And  it  is  probable,  that 
the  foregoing  verse  was  intended  to  allude  more  particularly  to  that 
miraculous  exertion  of  God's  sovereignty  over  the  waters,  the  divi- 

41 


322  A    COMMENTARY    ON    THE    PSALMS. 

sion  of  the  Red  Sea,  which  happened  at  the  same  time  ;  as  these 
two  events  are  generally  spoken  of  together.  Thus  Isaiah  :  "  Art 
thou  not  it  that  hath  cut  Rahab,"  i.  e.  Egypt,  "and  wounded  the 
dragon,"  i.  e.  Pharaoh  l  u  Art  thou  not  it  which' hath  dried  the  sea, 
the  waters  of  the  great  deep,  that  hath  made  the  depths  of  the  sea  a 
way  for  the  ransomed  to  pass  over?"  li.  9.  The  same  power  which 
effected  all  this,  hath  since,  in  Christ  Jesus,  overcome  the  world,  de- 
stroyed the  works  of  the  devil,  and  ransomed  mankind  from  the 
depths  of  the  grave. 

11.  The  heavens  are  thine,  the  earth  also  is  thine:  as  for  the  world,  and 
the  fulness  thereof,  thou  hast  founded  them.  12.  The  north  and  the  south, 
thou  hast  created  them  ;  Tabor  and  Hermon  shall  rejoice  in  thy  name. 

The  "  heavens,"  and  ail  the  glorious  hodies  there  ranged  in 
beautiful  order;  the  "earth,"  with  its  rich  furniture,  and  the  un- 
numbered tribes  of  its  inhabitants,  through  its  whole  extent,  from 
"  north  to  south,"  and  from  east  to  west ;  all  these  are  so  many  evi- 
dences of  that  wisdom  and  power  which  at  the  beginning  contrived 
and  formed  them  j  all,  in  their  respective  ways,  declare  the  glory  and 
speak  the  praises  of  their  great  Creator;  but  chiefly  the  holy  land, 
and  the  fruitful  hills  which  adorn  it.  "Tabor"  in  one  part,  and 
"Hermon"  in  another,  formerly  seemed,  as  it  were,  to  "rejoice" 
and  sing,  for  the  abundant  favours  showered  down  upon  them  by 
the  God  of  Israel,  who  hath  since  caused  all  nations  no  less  to  exult 
and  triumph  in  his  saving  name. 

13.  Thou  hast  a  mighty  arm:  strong  is  thy  hand,  and  high  is  thy  right 
hand. 

The  Psalmist,  having  produced  and  meditated  on  some  eminent 
instances  of  divine  power,  draws  this  general  conclusion  from  the 
premises.  Towards  the  Christian  church  "the  arm  of  Jehovah" 
hath  been  revealed  in  a  still  more  extraordinary  manner.  She  re- 
flected! on  the  wonders  wrought  by  Jesus ;  a  conquest  over  more 
formidable  enemies  than  Pharaoh  and  his  Egyptians  ;  a  redemption 
from  more  cruel  bondage  ;  salvation  from  sin  and  death  ;  a  new 
creation,  new  heavens,  and  new  earth,  a  new  Jerusalem,  and  a 
spiritual  Sion.  With  additional  conviction  may  she  therefore  ex- 
claim, "Thou  hast  a  mighty  arm;  strong  is  thy  hand  and  high  is 
thy  right  hand." 

14.  Justice  and  judgment  are  the  habitation,  Heb.  the  establishment,  of  thy 
throne:  mercy  and  truth  shall  go  before  thy  face. 

Although  the  power  of  God  be  infinite,  yet  is  it  never  exerted,  but 
under  the  direction  of  his  other  attributes.  When  he  goeth,  as  a 
judge,  to  his  tribunal,  "  mercy  and  truth  go  before  his  face ;"  they 
are  represented  as  preceding  him,  to  give  notice  of  his  advent,  and  to 
prepare  his  way.  "  Ail  the  ways,"  or  dispensations  "of  the  Lord," 
as  it  is  elsewhere  observed,  "  are  mercy  and  truth ;"  Ps.  xxv.  10 ; 
they  are  the  substance  of  all  his  revelations,  which  either  promise 
salvation,  or  relate  the  performance  of  such  promises.  By  these  is 
man  warned  and  prepared  for  "judgment;"  which  is  to  be  the  last 


A    COMMENTARY    ON    THE    PSALMS-  323 

and  finishing  scene.  And  when  the  great  Judge  of  all  the  earth 
shall  from  his  throne  pronounce  the  irreversible  sentence,  not  a  crea- 
ture then  present  shall  be  able  to  accuse  that  sentence  of  injustice. 
After  this  model  should  the  thrones  of  princes,  and  the  tribunals  of 
earthly  magistrates,  be  constituted  in  "justice  and  judgment," 
adorned  with  "  mercy  and  truth." 

15.  Blessed  is  the  people  that  know  the  joyful  sound:  they  shall  walk,  O 
Lord,  in  the  light  of  thy  countenance. 

Next  to  the  praises  of  Jehovah,  is  declared  the  happiness  of  those 
who  have  him  for  their  God  ;  who  "  know  the  joyful  sound,  or 
sound  of  the  trumpet,"  by  which  the  festivals  of  the  Jewish  church 
were  proclaimed,  and  the  people  were  called  together  to  the  offices 
of  devotion  ;  who  enjoy  the  "  light "  of  truth,  and  through  grace 
are  enabled  to  "  walk"  therein.  These  blessings  are  now  become 
our  own  :  the  evangelical  trumpet  hath  sounded  through  the  once 
heathen  world  ;  the  Sun  of  righteousness  hath  risen  upon  all  na- 
tions. Let  us  attend  to  the  "joyful  sound;"  let  us  "  walk"  in  the 
glorious  "  light." 

16.  In  thy  name  shall  they  rejoice  all  the  day:  and  in  thy  righteousness 
shall  they  be  exalted.  17.  For  thou  art  the  glory  of  their  strength :  and  in 
thy  favour  our  horn  shall  be.  exalted.  IS.  For  the  Lord  is  our  defence  ;  and 
the  Holy  One  of  Israel  is  our  King. 

It  is  the  duty  of  Christians,  as  it  was  that  of  Israelites,  to  ascribe 
all  their  strength,  their  success,  and  their  glory,  whether  in  mat- 
ters •  temporal  or  spiritual,  to  Jehovah  alone.  Having  heard  the 
sound,  and  experienced  the  illuminating  and  reviving  influences  of 
the  gospel,  in  the  name  and  in  the  salvation  of  God  we  rejoice  all 
the  day,  and  in  his  righteousness  only  we  trust  to  be  exalted  to 
heaven  :  to  him  we  attribute  the  glory  of  that  strength,  with  which, 
in  time  of  temptation,  we  may  find  ourselves  happily  endued  ;  and 
in  his  favour,  or  grace,  our  horn,  or  the  efforts  of  our  power,  shall  be 
exalted,  and  crowned  with  victory ;  our  defence  in  all  dangers  is 
from  Jehovah,  who  was  ever  the  shield  of  his  ancient  people ;  and 
the  Holy  One  of  Israel  is  our  Redeemer  and  our  King. 

1 9.  Tlien  thou  spakest  in  vision  to  thy  holy  one,  and  saidst,  I  have  laid,  or, 
placed,  help  upon,  or.  m,  one  that  is  mighty  ;  I  have  exalted  one  chosen  out 
of  the  people. 

The  covenant  made  with  David  was  mentioned  in  general  terms 
above,  at  verses  4,  5.  But  a  more  particular  account  is  now  given 
of  God's  dispensations  relative  to  the  son  of  Jesse,  and  his  posterity. 
We  are  presented  with  the  substance  of  the  revelation  made  upon 
this  subject,  "  in  vision,"  to  one  of  the  prophets,  perhaps  Samuel,  or 
Nathan,  here  styled  an  "  holy  one,"  or  religious  person,  one  favoured 
and  accepted  by  God,  who  is  introduced  as  manifesting  to  this  his 
prophet  the  divine  counsels  concerning  David  :  "  I  have  placed  help 
upon,  or  in  one,  who  shall  become  an  eminent  and  mighty  Saviour 
of  Israel ;  from  among  all  the  people  I  have  chosen,  and  determined 
to  exalt  him,  for  that  purpose,  to  the  throne."     Thus  was  Messiah 


324  A    COMMENTARY    ON   THE    PSALMS. 

foretold,  in  prophetical  visions  and  revelations,  as  the  person  designed 
to  be  the  mighty  Redeemer  of  his  church  ;  thus,  in  the  fulness  of 
time,  was  he  chosen  from  among  the  children  of  men,  and  exalted, 
through  sufferings,  to  an  eternal  throne. 

20.  /  have  found  David  my  servant ;  with  my  holy  oil  have  I  anointed 
him:  21.  With  whom  my  hand  shall  be  established;  mine  arm  also  shall 
strengthen  h im. 

David  was  the  servant  of  God  ;  he  was,  by  the  prophet  Samuel, 
anointed  with  oil ;  he  was  strengthened  and  established  in  his  king- 
dom, by  the  hand  and  arm  of  Jehovah.  But  never  let  Christians 
fail,  in  this  eminently  figurative  character,  to  contemplate  that  true 
David,  (for  so  he  is  called,  Ezek.  xxxiv.  23,  xxxvii.  25,)  the  beloved 
Son  of  God  ;  "  the  servant  and  elect  of  Jehovah,  in  whom  his  soul 
delighted,  and  on  whom  he  put  his  Spirit ;"  Isa.  xlii.  1  ;  whom  he 
"  anointed  with  his  holy  oil,  with  the  oil  of  gladness,  with  the  Holy 
Ghost  and  with  power ;"  Ps.  xiv.  7 ;  Acts,  x.  38 ;  whom  he  strength- 
ened, and  established  in  his  spiritual  kingdom,  with  his  hand  and 
arm,  and  the  might  of  his  omnipotence. 

22.  The  enemy  shall  not  exact  upon,  or,  deceive,  him:  nor  the  son  of  wick- 
edness afflict  or,  subdue,  him.  23.  And  I  will  beat  down  his  foes  before  his 
face,  and  plague  them  that  hate  him.  24.  But  my  faithfulness  and  my  mercy 
shall  be  with  him :  and  in  my  name  shall  his  horn  be  exalted. 

These  promises  were  fulfilled  to  David,  when  God  delivered  him 
out  of  the  hand  of  Saul,  and  of  all  his  other  adversaries.  See  2  Sam. 
xxii.  1.  And  in  what  a  full,  perfect,  and  divine  sense  were  they  veri- 
fied to  Christ !  That  subtle  enemy,  "  which  deceiveth  the  whole 
world,"  was  not  able  to  deceive  him  ;  neither  the  sons  nor  the  father 
of  wickedness  could  overthrow  and  subdue  him  :  all  opposition  fell 
before  him,  and  they  who  hated  him  suffered  unparalleled  desola- 
tion ;  the  promised  faithfulness  and  mercy  of  Jehovah  were  ever  with 
him,  and  his  kingdom  was  exalted  with  glory  and  honour. 

25.  /  will  set  his  hand  also  in  the  sea,  and  his  right  hand  in  the  rivers. 

The  dominions  of  David  and  his  son  Solomon  extended  from  the 
Mediterranean  "sea"  to  the  "rivers"  Euphrates,  &c. :  the  empire 
of  Christ  is  universal  over  Jews  and  Gentiles,  throughout  all  the 
earth.     See  Ps.  lxxii.  8,  &c. 

26.  He  shall  cry  unto  me,  Thou  art  my  father,  my  God,  and  the  rock  of  my 
salvation.  27.  Also  I  will  make  him  my  first-born,  higher  than  the  kings  of 
the  earth. 

All  this,  if  in  some  respects  true  of  David,  is  much  more  emphati- 
cally so  of  our  Lord  Jesus  Christ.  «  Son  of  God"  is  one  of  his  dis- 
tinguished titles ;  of  "  the  Father"  he  continually  spoke,  and  to  the 
Father  he  addressed  his  prayers  and  cries,  in  the  days  of  his  flesh ; 
as  man  he  was  raised  and  exalted  by  the  power  and  glory  of  the 
Divinity  ;  he  was  "  the  first-born  of  every  creature,  the  first  begotten 
from  the  dead,  and  the  Prince  of  the  kings  of  the  earth."  Col.  i.  15 ; 
Rev.  i.  5.     Make  us,  blessed  Lord,  the  sons  of  God,  and  teach  us  to 


A    COMMENTARY    ON    THE    PSALMS.  325 

cry,  Abba,  Father ;  give  us  victory  and  dominion  over  sin  and  death, 
that  we  may  live  and  reign  with  thee  for  ever. 

2S  My  mercy  will  I  keep  for,  or,  to,  him  for  evermore,  and  my  covenant 
shall  stand  fast  with  him.  29.  His  seed  also  will  I  make  to  endure  for  ever, 
and  his  throne  as  the  days  of  heaven. 

God  kept  his  mercy  and  covenant  with  David,  by  preserving  the 
line  of  his  posterity,  until  his  great  antitype,  Messiah,  the  subject  of 
all  the  promises,  came,  by  whom  the  kingdom  was  established  for 
ever,  being  changed  into  a  spiritual  one,  which  is  to  be  transferred 
from  earth  to  heaven,  and  rendered  coeval  with  those  eternal  man- 
sions of  the  blessed. 

30.  If  his  children  forsake  my  law,  and  walk  not  in  my  judgments  ;  31.  If 
tJiey  break,  or,  profane,  my  statutes,  and  keep  not  my  commandments; 
32.  Then  will  I  visit  their  transgression  with  the  rod,  and  their  iniquity  with 
stripes.  33.  Nevertheless  my  loving  kindness  will  I  not  utterly  take  from  him, 
nor  suffer  my  faithfulness  to  fail.  34.  My  covenant  will  I  not  break,  nor 
alter  the  thing  that  is  gone  out  of  my  lips. 

The  posterity  of  David  were  to  enjoy  God's  favour,  or  be  deprived 
of  it,  as  they  proved  obedient  or  disobedient  to  his"  "  law  ;"  as  they 
executed  or  perverted  its  civil  "judgments;"  as  they  observed  or 
neglected  its  ceremonial  "  statutes/'  or  religious  institutions  ;  as  they 
kept  or  broke  its  "  commandments,"  or  moral  precepts.     When  they 
became  rebellious,  idolatrous,  and  profligate,  the  rod  was  lifted  up, 
and  due  chastisement  inflicted,  sometimes  by  the  immediate  hand 
of  heaven,  sometimes  by  the  instrumentality  of  their  heathen  adver- 
saries ;  famine  and  pestilence,  war  and  captivity,  were  at  different 
times  employed  to  reclaim  backsliding  Israel.     But  still,  the  "  cove- 
nant" of  God  in  Christ  stood  sure ;  the  Jewish  nation  was  preserved, 
through  all  changes  and  revolutions,  "  until  the  Seed  came  to  whom 
the  promise  was  made ;"  nor  was  Jerusalem  destroyed,  before  the 
new  and  spiritual  kingdom  of  Messiah  was  set  up  in  the  earth. 
Christian  communities,  and  the  individuals  that  compose  them,  are 
in  like  manner  corrected  and  punished  for  their  offences.     "  Never- 
theless, God's  loving  kindness  will  he  not  utterly  take  from  us,  nor 
suffer  his  faithfulness  to  fail.     His  covenant  will  he  not  break,  nor 
alter  the  thing  that  is  gone  out  of  his  lips."     So— "I  am  with  you 
always,"  says  the  Redeemer,  "  even  to  the  end  of  the  world ;  and 
the  gates  of  hell  shall  not  prevail  against  my  church."  Matt,  xxviii. 
20.  xvi.  18.     Nor  shall  the  world  be  destroyed,  until  Christ  come 
again,  and  his  glorious  kingdom  be  ready  to  appear. 

35.  Once  have  I  sworn  by  my  holiness,  that  I  will  not  lie  unto  David. 
36  His  seed  shall  endure  for  ever,  and  his  throne  as  the  sun  before  me. 
37.  It  shall  be  established  for  ever  as  the  moon,  and  as  a  faithful  witness  in 
heaven. 

The  promise,  covenant,  and  oath  of  God,  which  he  declareth  shall 
never  fail,  are  here  repeated.  They  relate  to  Christ,  that  "  Seed," 
or  "  Son  of  David,"  who  "  endureth  for  ever."  His  throne  is  re- 
splendent as  the  "  sun,"  and  shall  continue,  after  that  luminary  is 
extinguished  :  his  church  is  permanent  as  the  "  moon,"  though,  like 


326  A    COMMENTARY    ON    THE    PSALMS. 

her,  subject  to  vicissitudes,  and  liable,  for  a  time,  to  be  obscured  by- 
eclipses,  during  her  present  state  upon  earth.  And  while  the  rain- 
bow shall  be  seen  in  the  clouds,  man  has  "  a  faithful  witness  in 
heaven"  of  the  immutable  truth  of  God's  word,  and  the  infallible  ac- 
complishment of  what  he  promises.  "  Look  upon  the  rainbow," 
saith  the  wise  son  of  Sirach,  "  and  praise  him  who  made  it :  very 
beautiful  it  is  in  the  brightness  thereof:  it  compasseth  the  heaven 
about  with  a  glorious  circle,  and  the  hands  of  the  most  High  have 
bended  it."  Ecclus.  xliii.  11.  But  let  us  not  forget  likewise,  when 
we  look  upon  the  rainbow,  to  praise  him  who  made  it  to  be  a  sign 
and  sacred  symbol  of  mercy  ;  in  which  capacity  we  behold  it,  to  our 
great  and  endless  comfort,  compassing  the  throne  of  Christ  with  a 
gracious,  as  well  as  glorious,  circle.  "  There  was  a  rainbow  round 
about  the  throne."     Rev.  iv.  3  ;  Ezek.  i.  28. 

3S.  But  thou  hast  cast  off  and  abhorred,  thou  hast  been  wroth  with  thy 
anointed.  39.  Thou  hast  made  void  the  covenant  of  thy  servant ;  thou  hast 
profaned  his  crown,  by  casting  it  to  the  ground. 

In  the  former  part  of  our  Psalm,  we  have  seen  what  the  divine 
promises  were,  which  had  been  made  to  the  house  of  David.  By 
the  latter  part,  upon  which  we  are  entering,  it  appears  that  the 
Psalm  was  written  at  a  time,  when  the  chinch  of  Israel  was  in  such 
a  manner  oppressed  and  reduced  by  her  enemies,  that  her  members 
began  almost  to  despair  of  those  promises  receiving  their  accomplish- 
ment. God  seemed  to  have  "cast  off"  and  '-abhorred"  his  "anointed" 
and  "  servant ;"  that  is,  David,  or  rather  the  prince  of  his  family  who 
was  upon  the  throne  when  this  captivity  and  desolation  happened  ; 
the  "  covenant"  seemed  to  be  overturned  and  "  made  void,"  when  the 
"  crown"  of  Israel  was  denied  in  the  dust. 

40.  Thou  hast  broken  down  all  his  hedges,  thou  hast  brought  his  strong 
holds  to  ruin.  41.  All  that  pass  by  the  way  spoil  him  :  he  is  a  reproach  to 
his  neighbours.  42.  Thou  hast  set  up  the  right  hand  of  his  adversaries  ;  thou 
hast  made  all  his  enemies  to  rejoice.  43.  Thou  hast  also  turned  the  edge  of 
his  sword,  and  hast  not  made  him  to  stand  in  the  battle.  44.  Thou  hast  made 
his  glory  to  cease,  and  cast  his  throne  down  to  the  ground.  45.  The  days  of 
his  yoidh  hast  thou  shortened  ;  thou  hast  covered  him  with  shame. 

The  manifold  calamities  of  Sion  are  in  these  verses  enumerated, 
— the  demolition  of  fences  and  fortifications ;  the  cruel  ravages  con- 
sequent thereupon  ;  the  shame  of  defeats  ;  the  reproaches  and  insults 
of  victorious  adversaries  ;  the  dishonours  of  violent  and  untimely 
death.  In  days  like  these  here  described,  when  the  church  and  the 
king  are  permitted  to  fall  into  the  hands  of  those  who  hate  them, 
and  to  drink  thus  deeply  of  the  cup  of  affliction,  distrust  and  de- 
spondency are  apt  to  seize  upon  the  minds  of  men.  Nay,  when  the 
faithful  few  beheld  the  true  "  Son  of  David,"  and  "  Anointed"  of 
Jehovah,  in  the  day  of  his  sufferings ;  when  they  saw  him,  without 
help  or  defence,  "  spoiled  and  reproached  by  his  neighbours  ;"  when 
they  viewed  "  the  right  hand  of  his  adversaries  set  up,"  and  all  his 
"  enemies  rejoicing"  over  him  ;  his  "  glory  made  to  cease,"  and  his 
"  crown  profaned  in  the  dust ;  the  days  of  his  youth  shortened,"  and 


A    COMMENTARY    ON    THE    PSALMS.  327 

himself  delivered  over  to  a  "  shameful"  as  well  as  painful  death  ; 
they  then  began  to  think  "  the  covenant  made  void,"  and  the  prom- 
ises at  an  end.  "  We  trusted,"  said  they,  "  that  it  had  been  he  who 
should  have  redeemed  Israel !"  Luke,  xxiv.  21.  And  although 
Christ  be  long  since  risen  from  the  dead,  and  ascended  mto  heaven, 
yet  the  prevalence  of  iniquity  and  the  oppression  of  the  church  have 
been,  and  in  the  last  days  will  be  such,  as  to  put  the  faith  and  hope 
of  his  servants  to  a  sore  trial,  while  they  wait  for  his  second,  as  the 
ancient  JewTs  did  for  his  first  advent. 

46.  How  long,  Lord  ?  Wilt  thou  hide  thyself  for  ever  ?  shall  thy  wrath  burn 
like  fire?  47.  Remember  how  short  my  time  is:  wherefore  hast  thou  made 
all  men  in  vain?  Or,  as  Ainsworth  translates  the  verse,  Remember  how 
transitory  I  am,  unto  what  vanity  thou  hast  created  all  the  sons  of  Adam. 
48.  What  man  is  he  that  Uveth,  and  shall  not  see  death  ?  shall  he  deliver  his 
soul,  or,  animal  frame,  from  the  hand  of  the  grave  ?  40.  Lord,  where  are 
thy  former  loving  kindnesses,  which  thou  swarest  unto  David  in  thy  truth? 

This  is  the  humble  and  dutiful  expostulation  of  the  church  with 
God  in  all  her  distresses  upon  the  earth.  By  asking,  "  How  long, 
Lord?  Wilt  thou  be  angry  for  ever?"  she  tacitly  pleadeth  his 
promise  not  to  be  so :  she  urgeth  the  shortness  of  man's  life  here 
below,  the  universality  of  the  fatal  sentence,  the  impossibility  of 
avoiding  death,  and,  if  nothing  further  was  to  happen,  the  frustra- 
tion of  the  divine  counsels  concerning  man.  From  thence  she 
entreateth  God  to  remember  the  "loving  kindnesses"  once  promised 
by  him  with  an  oath  to  David,  as  related  in  the  former  part  of  the 
Psalm.  These  "  loving  kindnesses"  are  called,  in  Isaiah  lv.  3,  "  the 
sure  mercies  of  David  ;"  which  u  sure  mercies  of  David"  are  affirmed 
by  St.  Paul,  Acts,  xiii.  34,  to  have  been  then  confirmed  on  Israel, 
when,  in  the  person  of  Jesus,  God  raised  our  nature  from  the  grave. 
To  a  resurrection,  therefore,  believers  have  ever  aspired  ;  thither 
have  they  directed  their  wishes ;  and  on  that  event  have  they  fixed 
their  hopes,  as  the  end  of  temporal  sorrows,  and  the  beginning  of 
eternal  joys. 

50.  Remember,  Lord,  the  reproach  of  thy  servants;  how  /  do  bear  in  my 
bosom  the  reproach  of  all  the  mighty  people  ;  51.  Wherewith  thine  enemies 
have  reproached,  OLord;  wherewith  they  have  reproached  the  Jooisteps  of 
thine  anointed. 

The  last  argument  urged  by  the  church,  in  her  expostulation  with 
God  for  a  speedy  redemption,  is,  the  continual  reproach  to  which 
she  was  subject,  on  account  of  the  promise  being  delayed.  The 
"mighty  people,"  or  heathen  nations,  who  held  her  in  captivity, 
and  were  witnesses  of  her  wretched  and  forlorn  estate,  ridiculed  her 
pretensions  to  perpetuity  of  empire  in  the  house  of  David  ;  they  blas- 
phemed the  God  who  was  said  to  have  made  such  promises :  and 
"  reproached  the  footsteps,"  or  mocked  at  the  tardy  advent  of  his 
Messiah.*  who  was  to  establish  in  Israel  his  everlasting  throne.    All 


*  "  Exprobraverunt  vestigia  Christi  tui :"  tarditatem  vestigiorum  Christi  tui.  Chald. 
— Irridebant  nos  quod  non  adveniret  expectatus  ille  Liberator,  sive  Cyrus,  sive  polius 
Christus  de  semine  Davidis,  regno  ejus  instaurando,  et  in  seternum  firmando. — Bossuet. 


328  A    COMMENTARY    ON    THE    PSALMS. 

these  cruel  taunts  and  insults  she  was  obliged  to  "bear  in  her  bosom," 
and  there  to  suppress  them  in  silence,  having  nothing  to  answer  in 
the  day  of  her  calamity  and  seeming  destitution.  St.  Peter  gives 
us  a  like  account  of  the  state  of  the  Christian  church  in  the  latter 
days  ;  he  exhorts  us  to  be  "  mindful  of  the  words  which  were  spoken 
before  by  the  holy  prophets,  and  of  the  commandments  of  the  apos- 
tles of  the  Lord  and  Saviour,  because  there  shall  come  in  the  last 
days  scoffers,  walking  after  their  own  lusts,  and  saying,  Where  is 
the  promise  of  his  coming?"  2  Pet.  iii.  4. 

52.  Blessed  be  the  Lord  for  evermore.     Amen  and  Amen. 

But  whatever  be  at  any  time  our  distress,  either  as  a  community 
or  as  individuals,  still  are  we  to  believe,  still  to  hope,  still  to  bless 
and  praise  Jehovah,  whose  word  is  true,  w7hose  works  are  faithful, 
whose  chastisements  are  mercies,  and  all  whose  promises  are.  in 
Christ  Jesus,  yea,  and  amen,  for  evermore. 


EIGHTEENTH  DAY.— MORNING  PRAYER. 

PSALM  XC. 

ARGUMENT. — This  Psalm  is  called,  in  its  title,  "  A  prayer  of  Moses,  the  man  of 
God."  By  him  it  is  imagined  to  have  been  composed  when  God  shortened  the  days- 
of  the  murmuring  Israelites  in  the  wilderness.  See  Numb.  xiv.  It  is,  however,  a 
Psalm  of  general  use,  and  is  made,  by  the  church,  a  part  of  her  funeral  service.  It 
containeth,  1,  2.  an  address  to  the  eternal  and  unchangeable  God,  the  Saviour  and 
Preserver  of  his  people  ;  3 — 10.  a  most  affecting  description  of  man's  mortal  and 
transitory  state  on  earth  since  the  fall  ;  11.  a  complaint,  that  few  meditate  in  such  a 
manner  upon  death,  as  to  prepare  themselves  for  it ;  12.  a  prayer  for  grace  so  to  do ; 
13 — 17.  and  for  the  mercies  of  redemption. 

1.  Lord,  thou  hast  been  our  dwelling-place  in  all  generations.  2.  Before  the 
mountains  were  brought  forth,  or  ever  thou  hadst  formed  the  earth  and  the 
world,  even  from  everlasting  to  everlasting  thou  art  God. 

The  Psalmist,  about  to  describe  man's  fleeting  and  transitory  state, 
first  directs  us  to  contemplate  the  unchangeable  nature  and  attributes 
of  God,  who  hath  always  been  a  "  dwelling-place,"  or  place  of  defence 
and  refuge,  affording  protection  and  comfort  to  his  people  in  the  world, 
as  he  promised  to  be  before  the  world  began,  and  will,  in  a  more 
glorious  manner,  continue  to  be  after  its  dissolution.  See,  for  a  par^ 
allel,  Ps.  cii.  25,  &c.  with  St.  Paul's  application,  Heb.  i.  10. 

3.  Thouturnest  man  to  destination :  andsaijest,  Return,  ye  children  of  men. 

Death  was  the  penalty  inflicted  on  man  for  sin.  The  latter  part 
of  the  verse  alludes  to  the  fatal  sentence,  Gen.  iii.  19.  "  Dust  thou 
art,  and  unto  dust  shalt  thou  return."  How  apt  are  Ave  to  forget 
both  our  original  and  our  end  ! 

4.  For  a  thousand  years  in  thy  sight  are  but  as  yesterday  when  it  is  past, 
and  as  a  watch  in  the  night. 

The  connexion  between  the  verse  preceding  and  the  verse  now 


A    COMMENTARY    ON    THE    PSALMS.  329 

before  us,  seems  to  be  this.  God  sentenced  man  to  death.  It  is  true, 
the  execution  of  the  sentence  was  at  first  deferred,  and  the  term  of 
human  life  suffered  to  extend  to  near  a  thousand  years.  But  what 
was  even  that,  what  is  any  period  of  time,  or  time  itself,  if  compa- 
red with  the  duration  of  the  Eternal  ?  All  time  is  equal,  when  it  is 
past ;  a  thousand  years,  when  gone,  are  forgotten  as  yesterday  ;  and 
the  longest  life  of  man,  to  a  person  who  looks  back  upon  it,  may  ap- 
pear only  as  three  hours,  or  one  quarter  of  the  night. 

5.  Thou  carriest  them  away  as  with  a  food ;  they  are  as  a  sleep  :  in  the 
morning  they  are  like  grass  which  groweth  up;  or,  as  grass  that  changeth. 
6.  In  the  morning  it  flourisheth  and  groweth  up  ;  in  the  evening  it  is  cut 
down,  and  withereth.  • 

The  shortness  of  life,  and  the  suddenness  of  our  departure  hence, 
are  illustrated  by  three  similitudes.  The  first  is  that  of  a  "  flood," 
or  torrent  pouring  unexpectedly  and  impetuously  from  the  mountains, 
and  sweeping  all  before  it  in  an  instant.  The  second  is  that  of 
"sleep,"  from  which  when  a  man  awaketh  he  thinketh  the  time 
passed  in  it  to  have  been  nothing.  In  the  third  similitude,  man  is 
compared  to  the  "grass"  of  the  field.  In  the  morning  of  youth  fair 
and  beautiful,  he  groweth  up  and  flourisheth  ;  in  the  evening  of  old 
age  (and  how  often  before  that  evening !)  he  is  cut  down  by  the 
stroke  of  death :  all  his  juices,  to  the  circulation  of  which  he  stood 
indebted  for  life,  health,  and  strength,  are  dried  up ;  he  withereth, 
and  turneth  again  to  his  earth.  "Surely  all  flesh  is  grass,  and  all 
the  goodliness  thereof  as  is  the  flower  of  the  field  !"  Isa.  xl.  6.  Of 
this  truth,  the  word  of  God,  the  voice  of  nature,  and  daily  experi- 
ence, join  to  assure  us  :  yet  who  ordereth  his  life  and  conversation 
as  if  he  believed  it  ? 

7.  For  we  are  consumed  by  thine  anger,  and  by  thy  wrath  are  ire  troubled. 
8.  Thou  hast  set  our  iniquities  before  thee:  our  secret  sins  in  the  light  of  thy 
countenance. 

The  generations  of  men  are  troubled  and  consumed  by  divers  dis- 
eases, and  sundry  kinds  of  death,  through  the  displeasure  of  God ; 
his  displeasure  is  occasioned  by  their  sins,  all  of  which,  he  seeth  and 
punisheth.  If  Moses  wrote  this  Psalm,  the  provocations  and  chas- 
tisements of.  Israel  are  here  alluded  to.  But  the  case  of  the  Israel- 
ites in  the  wilderness  is  the  case  of  Christians  in  the  world  ;  and  the 
same  thing  is  true  both  in  them  and  in  us. 

9.  For  all  our  days  are  passed  away  in  thy  wrath  ;  we  spend  our  years  as 
a  taleth&t  is  told. 

Life  is  compared  to  a  "  tale"  that,  is  told  and  forgotten ;  to  a  "  word" 
which  is  but  air,  or  breath,  and  vanishet.li  into  nothing  as  soon  as 
spoken  ;  or  perhaps,  as  the  original  generally  signifies,  to  a  "  medita- 
tion, a  thought,"  which  is  of  a  nature  still  more  fleeting  and  transient. 

10.  The  days  of  our  years  are  threescore  years  and  ten,  and  if  by  reason  of 
strength,  they  be  fourscore  years,  yet  is  their  strength  labour  and  sorrow :  for 
it  is  soon  cut  off,  and.  we  fly  away. 

This  again  might  be  primarily  spoken  by  Moses,  concerning  Is- 

42 


330  A   COMMENTARY    ON   THE    PSALMS. 

rael.  The  generation  of  those  who  came  out  of  Egypt,  from  twenty- 
years  old  and  upwards,  fell  within  the  space  of  forty  years,  in  the 
wilderness  ;  Numb.  xiv.  29  ;  and  they  who  lived  longest  experienced 
only  labour  and  sorrow,  until  they  were  cut  off,  like  grass,  and,  by 
the  breath  of  God's  displeasure,  blown  away  from  the  face  of  the 
earth.  Like  the  Israelites,  we  have  been  brought  out  of  Egypt,  and 
sojourn  in  the  wilderness  ;  like  them  we  murmur,  and  offend  God 
our  Saviour ;  like  them  we  fall  and  perish.  To  the  age  of  seventy 
years,  few  of  us  can  hope  to  attain ;  labour  and  sorrow  are  our  por- 
tion in  the  world ;  we  are  mowed  down,  as  this  year's  grass  of  the 
field ;  we  fly  away,  and  are  no  more  seen  in  the  land  of  the  living. 

11.  Who  knoweth  the  power  of  thine* anger?  Even  according  to  thy  fear, 
so  is  thy  wrath. 

Houbigant  renders  the  verse  thus,  "  Q,uis  novit  vim  irse  tuse ;  et, 
prout  terribilis  es,  furorem  tuum  ?"  "  Who  knoweth  "  or  considereth, 
"  the  power  of  thine  anger  ;  and  thy  wrath,  in  proportion  as  thou  art 
terrible  ?"  that  is,  in  other  words,  Notwithstanding  all  the  manifesta- 
tions of  God's  indignation  against  sin,  which  introduced  death  and 
every  other  calamity  among  men,  who  is  there  that  knoweth,  who 
that  duly  considereth  and  layeth  to  heart  the  almighty  power  of  that 
indignation ;  who  that  is  induced,  by  beholding  the  mortality  of  his 
neighbours,  to  prepare  himself  for  his  own  departure  hence  ?  Such 
holy  consideration  is  the  gift  of  God,  from  whom  the  Psalmist,  in  the 
next  verse,  directeth  us  to  request  it. 

12.  So  teach  us  to  number  our  days,  that  we  may  apply  our  hearts  unto 
wisdom. 

He  who  "  numbereth  his  days,"  or  taketh  a  right  account  of  the 
shortness  of  this  present  life,  compared  with  the  unnumbered  ages 
of  that  eternity  which  is  future,  will  soon  become  a  proficient  in  the 
school  of  true  wisdom.  He  will  learn  to  give  the  preference  where 
it  is  due ;  to  do  good  and  suffer  evil  upon  earth,  expecting  the  re- 
ward of  both  in  heaven.  Make  us  wise,  blessed  Lord,  but  wise  unto 
salvation. 

13.  Return,  O  Lord,  how  long?  and  let  it  repent  thee  concerning,  or,  be 
propitiated  towards,  thy  servant. 

During  the  reisrn  of  death  over  poor  mankind,  God  is  represented 
as  absent ;  he  is  therefore  by  the  faithful  entreated  to  "  return,"  and 
to  satisfy  their  longing  desires  after  salvation ;  to  hasten  the  day 
when  Messiah  should  make  a  "  propitiation "  for  sin.  when  he  should 
redeem  his  servants  from  death,  and  ransom  them  from  the  power 
of  the  grave.  ■  The  Christian,  who  knoweth  that  his  Lord  is  risen 
indeed,  looks  forward  to  the  resurrection  of  the  just,  when  death 
shall  be  finally  swallowed  up  in  victory. 

14.  O  satisfy  us  early,  or,  in  the  morning,  with  thy  mercy  ;  that  we  may  re- 
joice and  be  glad  all  our  days.  15.  Make  us  glad  according  to  the  days 
wherein  thou  hast  afflicted  us,  and  the  years  wherein  we  have  seen  evil. 

The  church  prayeth  for  the  dawning  of  that  glorious  morning, 


A    COMMENTARY    ON    THE    PSALMS.  331 

when  every  cloud  shall  vanish  at  the  rising  of  the  Sun  of  righteous- 
ness, and  night  and  darkness  shall  be  no  more.  Then  only  shall 
we  be  "satisfied,  or  saturated,  with  the  mercy"  of  Jehovah;  then 
only  shall  we  "  rejoice  and  be  glad  all  our  days."  The  time  of  our 
pilgrimage  upon  earth  is  a  time  of  sorrow  ;  we  grieve  for  our  de- 
parted friends  and  our  surviving  friends  must  soon  grieve  for  us  ; 
these  are  "  the  days  wherein  God  afnicteth  us,  these  the  years  wherein 
we  see  evil ;"  but  he  will  hereafter  "  make  us  glad  according  to 
them  f  in  proportion  to  our  sufferings,  if  rightly  we  bear  those  suf- 
ferings, will  be  our  reward;  nay,  "these  light  afflictions,  which  are 
but  for  a  moment,  work  for  us  a  far  more  exceeding  and  eternal 
weight  of  glory."  Then  shall  our  joy  be  increased,  and  receive  an 
additional  relish  from  the  remembrance  of  our  former  sorrow ;  then 
shall  we  bless  the  days  and  the  years  which  exercised  our  faith,  and 
perfected  our  patience ;  and  then  shall  we  bless  God,  who  chastised 
us  for  a  season,  that  he  might  save  us  for  ever. 

16.  Let  thy  work  appear  unto  thy  servants,  and  thy  glory  unto  their  children. 
17.  And  let  the  beauty  of  the  Lord  our  God  be  upon  us;  and  establish  thou  the 
work  of  our  hands  upon  us,  yea,  the  icork  of  our  hands  establish  thou  it. 

The  redemption  of  man  is  that  "work"  of  God  whereby  "his 
glory"  is  manifested  to  all  generations,  and  which  all  generations  do 
therefore  long  to  behold  accomplished.  For  this  purpose  the  faithful 
beseech  God  to  let  his  "  beauty,"  his  splendour,  the  light  of  his  coun- 
tenance, his  grace  and  favour,  be  upon  them :  to  "  establish  the 
work  of  their  hands,"  to  bless,  prosper,  and  perfect  them  in  their 
Christian  course  and  warfare ;  until,  through  him,  they  shall  be  en- 
abled to  subdue  sin,  and  triumph  over  death. 


PSALM  XCL 

ARGUMENT. — The  prophet,  1 — 10.  declareth  the  security  of  the  righteons  man. 
under  the  care  and  protection  of  heaven,  in  times  of  danger,  when,  11,  12.  a  guard 
of  angels  is  set  about  him.  13.  His  final  victory  over  the  enemies  of  his  salvation  is 
foretold  ;  and  14 — 16.  God  himself  is  introduced,  promising  him  deliverance,  exalta- 
tion, glory,  and  immortality.  This  Psalm  is  addressed,  primarily,  to  Messiah.  That 
it  related  to  him,  Jews  and  Christians  are  agreed  ;  and  the  devil,  Matt.  iv.  6.  cited 
two  verses  from  it,  as  universally  known  and  allowed  to  have  been  spoken  of  him. 

1.  He  that  dwelleth  in  the  secret  place  of  the  Most  High,  shalt  abide  under 
the  shadow  of  the  Almighty.  2.  I  will  say  of  the  Lord,  He  hs  my  refuge  and 
my  fortress:  my  God  ;  in  him  will  I  trust.  3.  Surely  he  shall  deliver  thee 
from  the  snare  of  the  fowler,  and  from  the  noisome  pestilence. 

In  these  verses,  as  they  now  stand,  there  is  much  obscurity  and 
confusion.  Bishop  Lowth,  in  his  twenty-sixth  Lecture,  seemeth  to 
have  given  their  true  construction  :  "  He  who  dwelleth  in  the  secret 
place  of  the  Most  High  ;  who  abideth  under  the  shadow  of  the  Al- 
mighty ;  who  saith  of  the  Lord,  He  is  my  refuge  and  my  fortress, 
my  God,  in  whom  I  will  trust;"  leaving  the  sentence  thus  imper- 
fect, the  Psalmist  maketh  a  beautiful  apostrophe  to  that  person 


332  A    COMMENTARY    ON    THE    PSALMS. 

whom  he  has  been  describing — "  Surely  he  shall  deliver  thee  from 
the  snare  of  the  fowler,  and  from  the  noisome  pestilence."  The 
description  is  eminently  applicable  to  the  man  Christ  Jesus.*  He  is 
represented  as  dwelling,  like  the  ark  in  the  holy  of  holies,  under  the 
immediate  "shadow"  and  protection  of  the  Almighty,  who  was  his 
"  refuge  and  fortress"  against  the  open  attacks  of  his  enemies ;  his 
preserver '  from  the  "snares"  of  the  devil,  and  from  the  universal 
contagion  of  sin,  that  spiritual  "  pestilence."  In  all  dangers,  whether 
spiritual  or  corporeal,  the  members  of  Christ's  mystical  body  may 
reflect  with  comfort,  that  they  are  under  the  same  Almighty  pro- 
tector. 

4.  He  shall  cover  thee  with  his  feathers,  and  under  his  wings  shalt  thou 
irust ;  his  truth  shall  be  thy  shield  and  buckler. 

The  security  afforded  by  a  superintending  Providence,  to  those 
who  trust  therein,  is  here,  with  the  utmost  beauty  and  elegance, 
compared  to  that  shelter,  which  the  young  of  birds  are  always  sure 
to  find  under  the  "  wings  "  of  their  dam,  when  fear  causeth  them  to 
fly  thither  for  refuge:  see  Deut.  xxii.  11;  Matt,  xxiii.  37.  The 
"truth"  of  God's  word,  wherein  he  promiseth  to  be  our  defence,  is, 
to  a  believer  his  "  shield  and  buckler,"  in  the  day  of  battle  and 
war. 

5.  Thou  shall  not  be  afraid  for  the  terror  by  night :  nor  for  the  arrow  that 
flieth  by  day.  6.  Nor  for  the  pestilence  that  walketh  in  darkness  :  nor  for 
the  destruction  that  wasteth  at  noon-day. 

How  much  man  standeth  in  need  of  the  above-mentioned  protec- 
tion of  heaven,  appeareth  from  a  survey  of  the  dangers  to  which  he 
is  continually  exposed.  Various  are  the  terrors  of  the  night ;  mani- 
fold the  perils  of  the  day  !  from  diseases  whose  infection  maketh  its 
progress  unobserved  ;  from  assaults,  casualties,  and  accidents,  which 
can  neither  be  foreseen  nor  guarded  against.  The  soul  hath  like- 
wise her  enemies,  ready  to  attack  and  surprise  her  at  all  hours. 
Avarice  and  ambition  are  abroad  wratching  for  her  in  the  day; 
while  concupiscence,  like  a  pestilence,  "  walketh  in  darkness."  In 
adversity  she  is  disturbed  by  terrors ;  in  prosperity,  still  more  en- 
dangered by  pleasures.  But  Jesus  Christ  has  overcome  the  world, 
to  prevent  us  from  being  overcome  by  it. 

7.  A  thousand  shall  fall  at  thy  side,  and  ten  thousand  at  thy  right  hand: 
but  it  shall  not  come  ?iigh  thee. 

This  promise  has  oftentimes,  in  a  wonderful  manner,  been  veri- 
fied to  those  faithful  servants  of  God,  whom  the  pestilence  itself  hath 
not  deterred  from  doing  the  duties  of  their  station.  The  bishop  and 
some  of  the  intendants  of  Marseilles,  who  continued  to  perform  then- 
respective  offices,  during  the  whole  time  of  the  plague  there  in  1720, 
are  signal  and  well-known  instances.     Sin  is  a  pestilence,  the  con- 

*  Ode  Davidica  insigrnis  xci.  agit  directe  et  pritno  loco  de  tegmine  et  defensione  quam 
Deus  Christo  Jesu  Doctori  et  apostolis  ipsius  praestaret. — Vitringa,  Comment,  in  Jesai* 
ii.  565. 


A    COMMENTARY    ON    THE    PSALMS.  333 

tagion  of  which  no  son  of  Adam  ever  escaped  but  the  blessed  Jesus. 
He  stood  alone  untouched  by  its  venom  ;  thousands  and  ten  thou- 
sands, all  the  myriads  of  mankind,  fell  around  him  ;  "but  it"  did 
"  not  come  nigh  Him."  Heal  us  of  this  our  distemper,  O  thou  Physi- 
cian of  souls,  and  let  it  not  prove  our  everlasting-  destruction  ;  "  stand," 
like  thy  representative  of  old,  "  between  the  dead  and  the  living," 
and  "  let  the  plague  be  stayed."     Numb.  xvi.  47,  48. 

8.  Only  with  thine  eyes  shalt  thou  behold  and  see  the  reward  of  the 
wicked.  • 

The  meaning  is,  that  the  righteous  person  all  along  spoken  of, 
himself  secure  from  the  judgments  of  God,  should  in  safety  behold 
the  destruction  wrought  by  them  upon  impenitent  and  incorrigible 
sinners.  This  will  be  the  case  with  the  church  as  well  as  her 
glorious  head,  at  the  last  day. 

9.  Because  thou  hast  made  the  Lord,  which  is  my  refuge,  even  the  Most 
High,  thy  habitation ;  10.  There  shall  no  evil  befal  thee,  neither  shall  any 
plague  come  nigh  thy  dwelling. 

The  sentiment  in  these  verses  is  evidently  the  same  with  that  in 
verses  5,  6 ;  namely,  that  God  preserveth  such  as  trust  in  him,  after 
the  pattern  of  the  holy  Jesus,  from  those  evils,  and  from  that  perdi- 
tion which  are  reserved  for  the  ungodly.  Dr.  Durell  translates  the 
ninth  verse,  in  the  way  of  apostrophe,  literally  thus :  "  Surely  thou, 
O  Lord,  art  my  refuge  ;  O  Most  High,  thou  hast  fixed  thine  habi- 
tation ;"  i.  e.  in  Sion,  to  be  the  protector  of  his  servant. 

11.  For  he  shall  give  his  angels  charge  over  thee,  to  keep  thee  in  all  thy 
ways.  12.  They  shall  bear  thee  up  in  their  hands,  lest  thou  dash  thy  foot 
against  a  stone. 

This  passage  was  cited  by  the  devil,  who  tempted  our  Lord  to 
cast  himself  from  a  pinnacle  of  the  temple,  upon  presumption  of  the 
promise  here  made,  that  angels  should  guard  and  support  him  in  all 
dangers.  But  Christ,  in  his  answer,  at  once  detecteth  and  exposeth 
the  sophistry  of  the  grand  deceiver,  by  showing,  that  the  promise 
belonged  only  to  those  who  fell  unavoidably  into  danger,  in  the 
course  of  duty  ;  such  might  hope  for  the  help  and  protection  of 
heaven  ;  but  that  he  who  should  wantonly  and  absurdly  throw 
himself  into  peril,  merely  to  try  whether  Providence  would  bring 
him  out  of  it,  must  expect  to  perish  for  his  pains.  "  Jesus  saith  unto 
him,  It  is  written  again,  Thou  shalt  not  tempt  the  Lord  thy  God." 
Matt.  iv.  7. 

13.  Thou  shalt  tread  upon  the  lion  and  adder ;  the  young  lion  and  tJie 
dragon  shall  thou  trample  under  thy  feet. 

The  fury  and  the  venom  of  our  spiritual  enemies  are  often  in 
Scripture  portrayed  by  the  natural  qualities  of  "  lions  and  serpents." 
Messiah's  complete  victory  over  those  enemies  seemeth  here  to  be 
predicted.  Through  grace  he  maketh  us  more  than  conquerors  in 
our  conflicts  with  the  same  adversaries.  "  The  God  of  peace,"  saith 
St.  Paul,  "shall  bruise  Satan  under  your  feet  shortly."    Rom.  xvi.  20. 


334  A    COMMENTARY    ON   THE    PSALMS. 

And  it  is  observable  that,  when  the  seventy  disciples  return  to 
Christ  with  joy,  saying,  u  Lord,  even  the  devils  are  subject  unto  us 
through  thy  name  ;"  he  answers  in  the  metaphorical  language  of 
our  Psalm :  "  Behold,  I  give  unto  you  power  to  tread  on  scorpions 
and  serpents,  and  over  all  the  power  of  the  enemy,  and  nothing 
shall  by  any  means  hurt  you.  Notwithstanding,  in  this  rejoice  not, 
that  the  spirits  are  subject  unto  you,"  &c.  Luke  x.  17.  Give  us,  O 
Lord,  courage  to  resist  the  "  lion's"  rage,  and  wisdom  to  elude  the 
wiles  of  the  "  serpent." 

14.  Because  he  hath  set  his  love  upon  me,  therefore  will  I  deliver  him;  I 
will  set  him  on  high,  because  he  hath  known  my  name.  15.  He  shall  call  upon 
me,  and  I  will  answer  him;  J  will  be  with  him  in  trouble,  I  will  deliver  him, 
and  honour,  or,  glorify  him.  16.  With  long  life  will  I  satisfy  him,  and  show 
7dm  my  salvation. 

In  the  former  part  of  our  Psalm,  the  prophet  had  spoken  in  his 
own  person ;  here  God  himself  is  plainly  introduced  as  the  speaker. 
And,  O  how  sweet,  how  delightful  and  comfortable  are  his  words, 
addressed  eminently  to  his  beloved  Son  Messiah ;  and  in  him  to  all 
of  us,  his  adopted  children,  and  the  heirs  of  eternal  life  ;  to  all  who 
love  God,  and  have  u  known  his  name  !"  To  such  are  promised,  an 
answer  to  their  prayers  ;  the  presence  of  their  heavenly  Father  with 
them  ;  in  the  day  of  trouble,  protection,  and  deliverance ;  salvation, 
and  honour,  and  glory,  and  immortality.  All  these  promises  have 
already  been  made  good  to  our  gracious  Head  and  Representative. 
His  prayers  have  been  heard  ;  his  sufferings  are  over  :  he  is  risen 
and  ascended ;  and  behold,  he  liveth  and  reigneth  for  evermore. 
Swift  fly  the  intermediate  years,  and  rise  that  long-expected  morn- 
ing, when  He  who  is  gone  "  to  prepare  a  place  for  us,  shall  come 
again,  and  take  us  to  himself,  that  where  he  is  we  may  be  also !" 


PSALM  XCII. 

ARGUMENT.— The  title  of  this  Psalm  is,  "  A  Psalm,  or  Song,  for  the  Sabbath 
Day."  It  teacheth,  1 — 5.  the  duty,  time,  and  manner,  of  giving  thanks  for  the 
works  and  dispensations  of  God.  Thoughtless  men  are  admonished,  6.  to  reflect 
upon  the  final  issue  of  all  these  works  and  dispensations  ;  namely,  7 — 9.  the  utter 
perdition  of  the  ungodly,  and,  10 — 14.  the  exaltation  of  the  church  in  Christ  Jesus, 
15.  to  the  praise  and  glory  of  God  most  high. 

1.  It  is  a  good  thine*  to  give  thanks  unto  the  Lord,  and  to  sing  praises  unto 
thy  name,  6  Most  High:  2.  To  show  forth  thy  loving-kindness  in  the  morn- 
ing, and  thy  faithfulness  every  night :  3.  Upon  an  instrument  of  ten  strings, 
and  upon  the  psaltery  !  upon  the  harp  with  a  solemn  sound. 

M  Thanksgiving"  is  the  duty,  and  ought  to  be  the  delight  of  a 
Christian.  It  is  his  duty,  as  being  the  least  return  he  can  make  to 
his  great  Benefactor :  it  ought  to  be  his  delight,  for  it  is  that  of  an- 
gels, and  will  be  that  of  every  grateful  heart,  whether  in  heaven  or 
in  earth.  The  "mercy"  of  God  in  promising  salvation,  and  his 
"faithfulness"  in  accomplishing  it,  are  inexhaustible  subjects  for 


A    COMMENTARY    ON    THE    PSALMS.  335 

u  morning  and  evening"  praises  ;  every  instrument  should  be  strung, 
and  every  voice  tuned  to  celebrate  them,  until  day  and  night  come 
to  an  end.  But  more  especially  should  this  be  done  on  the  "sabbath 
day;"  which,  when  so  employed,  affords  a  lively  resemblance  of 
that  eternal  sabbath,  to  be  hereafter  kept  by  the  redeemed,  in  the 
kingdom  of  God. 

4.  For  thou,  Lord,  hast  made  me  glad  through  thy  icork :  I  will  triumph 
in  the  works  of  thy  hands. 

A  prospect  of  creation  in  the  vernal  season,  fallen  as  it  is,  inspires 
the  mind  with  a  joy  which  no  words  can  express.  But  how  doth 
the  regenerate  soul  exult  and  triumph,  at  beholding  that  "  work"  of 
God's  &"  hand,"  whereby  he  hath  created  all  things  anew  in  Christ 
Jesus  !  If  we  can  be  pleased  with  such  a  world  as  this,  where  sin 
and  death  have  fixed  their  habitation,  shall  we  not  much  rather  ad- 
mire those  other  heavens,  and  that  other  earth,  wherein  dwell  right- 
eousness and  life?  What  are  we  to  think  of  the  palace,  since  even 
the  prison  is  not  without  its  charms  ? 

5.  O  Lord,  how  great  are  thy  works !  and  thy  thoughts  are  very  deep. 
6.  A  brutish  man  knoweth  not ;  neither  doth  a  fool  understand  this. 

Glorious  are  the  works,  profound  the  counsels,  marvellous  the  dis- 
pensations of  God,  in  nature,  in  providence,  in  grace.  But  all  are 
lost  to  the  man  void  of  spiritual  discernment ;  who,  like  his  fellow 
"  brutes."  is  bowed  down  to  earth,  and  knoweth  no  pleasures  but 
those  of  sense.  Here  he  hath  chosen  his  paradise,  and  set  up  his 
tabernacle  :  not  considering  that  his  tabernacle  must  shortly  be  taken 
down,  and  he  must  remove  hence  for  ever. 

7.  When  the  wicked  spring  as  the  grass,  and  when  all  the  workers  of  ini- 
quity do  flourish  ;  it  is  that  they  shall  be  destroyed  for  ever.  8.  But  thou, 
Lord,  art  most  high  for  evermore. 

It  is  not  improbable  that  these  verses  should  be  connected  with 
that  preceding,  thus— "A  brutish  man  knoweth  not ;  neither  doth  a 
fool  understand  this ;"  namely,  that  "  When  the  wicked  spring  as 
the  grass,  and  when  all  the  workers  of  iniquity  do  flourish,  it  is  that 
they  shall  be  destroyed  for  ever ;"  they  are  only  nourishing  them- 
selves like  senseless  cattle  in  plentiful  pastures,  for  the  approaching 
day  of  slaughter.  He  who  is  ignorant  of  the  final  issue  of  things, 
who  attendeth  not  to  his  eternal  interest,  he  is,  in  Scripture  language, 
"  the  brutish  man,"  and  the  "  fool"  who  knoweth  not  the  works, 
neither  understandeth  the  designs  of  Heaven.  When  the  "  grass" 
hath  attained  to  its  most  flourishing  estate,  and  all  the  flowers  of  the 
field  are  in  perfect  beauty,  then  the  mower  entereth  with  his  scythe. 
What  a  beautiful  and  instructive  emblem  is  here  held  forth  to  us  ! 
what  a  forcible  admonition  to  trust  only  in  him,  who,  without  "  vari- 
ableness or  shadow  of  turning,"  is  "  Most  High  for  evermore  !" 

9.  For,  lo,  thins  enemies,  O  Lord,  lo,  thine  enemies  shall  perish:  all  the 
workers  of  iniquity  shall  be  scattered.  10.  But  my  horn  shall  thou  exalt  like 
the  horn  of  an  unicorn:  I  shall  be,  or,  lam  anointed  with  fresh  oil. 

The  "  workers  of  iniquity"  are  the  enemies  of  "  Jehovah,"  and 


336  A   COMMENTARY   ON    THE    PSALMS. 

will  be  u  scattered"  by  the  breath  of  his  displeasure,  as  grass,  after 
it  is  cut  down,  dried  up,  and  withered,  is  driven  away  by  the  whirl- 
winds of  heaven.  "  But  my  horn,"  saith  the  Psalmist,  (it  is  likely 
in  the  person  of  Messiah,)  "  my  horn,"  that  is,  the  strength  and 
power  of  my  kingdom  "  shalt  thou  exalt  like  the  horn  of  an  uni- 
corn,"* like  the  power  of  the  strongest  creatures,  to  which  that  of 
states  and  empires  is  often  compared  ;  "  I  shall  be,"  or,  "  I  am, 
anointed  with  fresh  oil ;"  I  am  appointed  and  consecrated  king  by 
the  holy  unction.  Christians  have  "an  unction  from  the  Holy  One," 
by  which  they  are  enabled  to  subdue  their  spiritual  enemies ;  they 
reign  over  their  passions  and  affections ;  they  are  exalted  in  the  Re- 
deemer ;  they  are  "  made  unto  their  God  kings  and  priests."  1  John, 
ii.  20 ;  Rev.  v.  10. 

11.  Mine  eye  also  shall  see  my  desire  on  mine  enemies;  and  mine  ears  shall 
hear  my  desire  of  the  wicked  that  rise  up  against  me. 

The  words,  "  my  desire,"  are  twice  inserted  by  our  translators. 
But  would  it  not  be  better,  if  we  were  to  supply  the  ellipsis  in  this 
manner,  "  Mine  eye  shall  behold  the  fall  of  mine  enemies  ;  and  mine 
ear  shall  hear  the  destruction  of  the  wicked  that  rise  up  against  me  ?" 
The  sense  of  the  verse  is  plain.  It  is  intended  to  express  an  assu- 
rance of  faith,  an  humble  confidence  in  the  promises  of  God,  that 
our  efforts  shall  at  length  be  crowned  with  victory  over  every  thing 
which  resisteth  and  opposeth  itself;  and  that  the  day  is  coming, 
when  we  shall  view  all  the  enemies  of  our  salvation  dead  at  our 
feet. 

12.  The  righteous  shall  flourish  like  the  palm-tree:  he  shall  grow  like  a 
cedar  in  Lebanon. 

The  momentary  prosperity  of  the  wicked  was  compared  above  to 
the  transient  verdure  of  "  grass."  The  durable  felicity  of  the  right- 
eous is  here  likened  to  the  lasting  strength  and  beauty  of  "  palms" 
and  "cedars."  But  chiefly  is  the  comparison  applicable  to  that  Just 
One,  the  King  of  Righteousness,  and  Tree  of  Life  ;  eminent  and 
upright :  ever  verdant  and  fragrant ;  under  the  greatest  pressure 
and  weight  of  sufferings,  still  ascending  to\*ard  heaven  ;  affording 
both  fruit  and  protection  ;  incorruptible  and  immortal.  "  I  sat  down," 
saith  the  church,  "  under  his  shadow  with  great  delight,  and  his  fruit 
was  sweet  to  my  taste."     Song  ii.  3. 

13.  Those  that  be  planted  in  tlie  house  of  the  Lord,  shall  flourish  in  the 
courts  of  our  God. 

Believers  are  styled  by  Isaiah,  "  Trees  of  righteousness,  the  plant- 
ing of  Jehovah  :"  ch.  lxi.  3.  They  are  planted  by  the  living  waters 
of  comfort,  "  in  the  house  of  God  ;"  where,  under  the  means  of  grace, 
they  "  flourish"  in  hope  of  glory ;  "  fenced  and  enclosed  by  the 
discipline  and  orders  of  the  church,  and  by  the  consequent  favour 
and  protection  of  heaven  ;  their  verdure  is  conspicuous,  and  ever 

*  Heb.  D^N,  an  eastern  animal  of  the  "  stag"  or  "  deer"  kind,  remarkable  for  its 
height,  strength,  and  fierceness. 


A    COMMENTARY    ON    THE    PSALMS-  337 

constant,  whether  in  the  summer  of  prosperity,  or  the  winter  of  ad- 
versity :  their  actions  and  principles  are  ever  upright  and  fair ;  yea, 
their  very  leaf  exhales  a  delightful  perfume,  by  a  holy  example  and 
conversation  ;  their  affections  and  desires  are  ever  ascending  towards 
the  noblest  and  most  sublime  objects,  the  things  that  are  above,  the 
glorious  things  of  heaven/'* 

14.  They  shall  still  bring  forth  fruit  in  old  age:  they  shall  be  fat  and 
flourishing. 

Happy  the  man  whose  goodness  is  always  progressive,  and  whose 
virtues  increase  with  his  years ;  who  loseth  not,  in  multiplicity  of 
worldly  cares  or  pleasures,  the  holy  fervours  of  his  first  love,  but  go- 
eth  on  burning  and  sinning  more  and  more,  to  the  end  of  his  days. 
The  church,  like  her  representative  Sarah,  is  now  "  well  stricken  in 
years  ;"  but  we  hope  that,  like  her,  she  will  "  still  bring  forth  fruit  in 
her  old  age ;"  we  look  for  many  more  "  children  of  promise"  to  be 
born  unto  Christ,  born  from  among  the  Jews  and  Gentiles. 

15.  To  shoiD  that  the  Lord  is  upright:  he  is  my  rock,  and  there  is  no  un- 
righteousness in  him. 

The  fruit  brought  forth  in  the  church  redounds  to  the  glory  of 
Ood,  by  whom  the  trees,  in  this  his  new  paradise,  were  planted  ;  it 
-shows  to  all  the  world  that  he  is  just  and  "  upright"  in  his  dealings  ; 
that  he  is  true  to  his  promises  ;  immoveable  as  a  "  rock"  in  his  coun- 
sels ;  determined  to  punish  the  wicked,  and  to  reward  the  good ;  so 
that  when  his  proceedings  shall  come  to  be  unfolded  at  the  last  day, 
it  will  appear  to  men  and  angels  that  "  there  is  no  unrighteousness 
in  him." 


EIGHTEENTH   DAY.— EVENING  PRAYER. 

PSALM  XCIII. 

ARGUMENT.— The  Jews  acknowledge,  that  the  kingdom  of  Messiah  is  prophesied 
of  in  this  Psalm,  and  in  all  those  which  follow,  to  the  hundredth.  1,  2.  the  church 
celebrates  the  majesty,  power,  and  glory  of  the  eternal  King  ;  3.  describes  the  danger 
she  is  often  in  from  persecutions,  &c,  but,  4.  strengthened  herself  in  God  her  Sa- 
viour, whose  house,  5.  ought  to  be,  like  himself,  full  of  truth  and  holiness. 

1.  The  Lord  reigneth,  he  is  clothed  'with  majesty  ;  the  Lord  is  clothed  with 
strength,  wherewith  he  hath  girded  himself:  the  world  also  is  established  that 
it  cannot  be  moved. 

From  the  beginning,  God,  as  Creator,  was  sovereign  Lord  of  the 
universe.  He  was  also  formerly,  in  a  more  especial  manner,  King 
of  Israel.  But  since  that  time  a  new  and  spiritual  kingdom  hath 
been  erected  by  Jesus  Christ,  as  Redeemer,  whom  the  church  now 
celebrates,  and  whose  praises  she  sings  continually.  Risen  from  the 
dead,  and  ascended  into  heaven,  the  Lord  Jesus  reigneth,  and  shall 

*  Essay  on  the  Proper  Lessons,  by  Mr.  Wogan,  vol.  iii.  p.  49. 

43 


338  A    COMMENTARY    ON    THE    PSALMS. 

reign,  "till  he  hath  put  all  enemies  under  his  feet."  1  Cor.  xv.  25. 
By  the  glorification  of  his  human  nature,  he  is  "  clothed  with  ma- 
jesty. All  power  is  given  unto  him  in  heaven  and  in  earth  ;"  Matt. 
xxviii.  18  ;  so  that  he  is  "  girded  with  strength  ;"  and  through  that 
strength,  he  hath  "  established"  the  new  "  world,"  that  is  to  say,  his 
church,  that  it  "  cannot  be  moved,"  or  subverted,  by  all  the  powers 
of  earth  and  hell. 

2.  Thy  throne  is  established  of  old  ;  thou  art  from  everlasting. 

Earthly  thrones  are  temporary  ;  they  are  set  up  and  cast  down 
again,  neither  is  any  trust  to  be  reposed  in  them.  But  the  throne  of 
Christ  is  eternal  and  unchangeable.  Constituted  before  the  founda- 
tion of  the  world,  it  is  to  endure  when  no  traces  of  such  a  system 
having  once  existed  shall  any  more  be  found. 

3.  The  foods  have  lifted  up,  O  Lord,  the  foods  have  lifted  vp  their  voice: 
the  floods  lift  up  their  waves.  4.  The  Lord  on  high  is  mightier  than  the  noise 
of  many  waters,  yea,  than  the  mighty  waves  of  the  sea. 

In  the  first  of  these  verses,  the  church  appears  like  a  ship  in  a 
stormy  sea,  to  which  she  is  often  compared.  Persecutions  and  afrlic- 
tions  are  those  "floods,"  those  "  waves"  of  this  troublesome  world, 
which  threaten  every  moment  to  overwhelm  and  sink  her.  With  a 
fearful  and  desponding  tone  of  voice,  therefore  she  crieth  out,  "The 
floods  have  lifted  up,  O  Lord,  the  floods  have  lifted  up  their  voice  ; 
the  floods  lift  up  their  waves  !"  But  immediately  she  strengthened! 
and  comforteth  herself  in  the  Lord  her  God  :  "  The  Lord  on  high  is 
mightier  than  the  noise  of  many  waters,  yea,  than  the  mighty  waves 
of  the  sea."  He  can  say  to  sorrows  and  temptations,  as  he  doth  to 
the  waters  of  the  ocean,  "Peace,  be  still;  hitherto  shall  ye  come, 
but  no  further :"  and  his  word  is  endued  with  equal  power  in  both 
cases. 

5.  Thy  testimonies  are  very  sure ;  holiness  bccometh  thine  house,  O  Lord, 
for  ever. 

God's  "testimonies"  are  the  promises  made  in  Scripture  to  the 
church,  that  he  will  be  with  her,  during  the  afflictions  which  befal 
her  here  below,  and  will,  in  time,  deliver  her  out  of  all  her  troubles. 
These  "testimonies  are  very  sure;"  these  promises  do  not,  they  can- 
not fail.  "Holiness,"  therefore,  which  consisteth  in  obedience  and 
patience,  "becometh,"  is  the  proper  ornament,  grace,  and  beauty  of 
"his  house,"  and  of  Christians,  those  living  stones  that  compose  it. 
Sacred  and  inviolable  is  the  word  of  our  King  ;  sacred  and  inviolable 
should  be  the  loyalty  of  his  subjects. 


PSALM  XCIV. 

ARGUMENT. — The  Psalmist,  complaining  of  corrupt  and  troublous  times,  in  the  person 
of  the  church,  1 — 4.  prayeth  for  the  downfal  of  prosperous  wickedness  ;  5,  6.  he 
describeth  the  cruelty,  and,  7 — 11.  reproveth  the  atheistical  folly  of  those  who  per- 
secute God's  people  ;  12,  13.  he  extolieth  the  blessedness  of  the  persecuted,  if  they 


A    COMMENTARY    ON    THE    PSALMS.  339 

are  endued  with  faith  and  patience,  inasmuch  as,  14,  15.  the  divine  promise  and 
their  future  reward  are  certain  ;  he,  therefore,  16,  19.  throweth  himself  wholly  upon 
God,  whose  mercies  never  fail,  who,  20,  21.  cannot  be  on  the  side  of  iniquity,  but, 
22,  23.  will  preserve  his  saints  and  destroy  their  enemies. 

1.  O  Lord  God,  to  whom  vengeance  belongeth,  O  God,  to  whom  vengeance 
behngeth,  show  thyself.  2.  Lift  up  thyself  thou  judge  of  the  earth  ;  render  a 
reward  to  the  proud. 

:  The  church,  however  unjustly  oppressed  and  afflicted,  remember- 
eth  that  "  vengeance  belongeth"  not  to  her,  had  she  the  power  to  in- 
flict it,  but  "  to  God"  only,  who  hath  said,  "  Vengeance  is  mine,  I 
will  repay."  Rom.  xii.  19.  To  him,  therefore,  she  maketh  her  sup- 
plication, that  he  would  manifest  his  glory  in  her  salvation ;  that  he 
would  ascend  the  tribunal,  u  as  judge  of  the  earth,"  try  her  cause, 
and  avenge  her  of  her  insolent  and  cruel  persecutors. 

3.  Lord,  how  long  shall  the  wicked,  how  long  shall  the  wicked  triumph  ? 
4.  How  long  shall  they  utter  and  speak  hard  things?  and  all  the  workers  of 
iniquity  boast  themselves? 

The  "  triumphs"  of  wickedness,  the  "hard  speeches,"  taunts,  and 
scoffs  of  infidelity,  against  Christ,  and  all  who  belong  to  him,  are  a 
continual  grief  of  heart  to  the  faithful  in  the  world,  who  desire  no- 
thing so  much  as  to  see  the  empire  of  sin  at  an  end,  and  the  king- 
dom of  righteousness  established.  But  for  this  great  event  they  must 
wait  with  patience,  until  the  time  appointed  by  the  Father,  when 
the  iniquities  of  the  world,  and  the  sufferings  of  the  church  shall  be 
full.  "  I  saw  under  the  altar,"  saith  the  well-beloved  John,  "  the 
souls  of  them  that  were  slain  for  the  word  of  God,  and  for  the  testi- 
mony which  they  held.  And  they  cried  with  a  loud  voice,  saying, 
How  long,  O  Lord,  holy  and  true,  dost  thou  not  judge  and  avenge 
our  blood  on  them  that  dwell  on  the  earth  ?  And  white  robes  were 
given  unto  every  one  of  them,  and  it  was  said  unto  then,  that  they 
should  rest  yet  for  a  little  season,  until  their  fellow-servants  also,  and 
their  brethren,  that  should  be  killed,  as  they  were,  should  be  fulfilled." 
Rev.  vi.  9.  &c. 

5.  They  break  in  pieces  thy  people.  O  Lord,  and  afflict  thine  heritage. 
6.  They  slay  the  widow  and  the  stranger,  and  murder  the  fatherless. 

Some  instances  of  cruelty,  exercised  by  the  enemies  against  the 
"  people  and  heritage"  of  God,  are  here  specified.  "  Widows,  stran- 
gers, and  orphans,"  are  destitute  of  the  help  and  protection  afforded 
by  husbands,  friends,  and  fathers.  Christ  is  become  an  husband  to 
the  church,  a  father  to  her  children,  and  the  only  friend  to  both 
in  time  of  need.  Else  were  we  all  in  the  state  of  strangers  and  or- 
phans, exposed,  with  our  widowed  mother,  to  the  unrelenting  malice 
and  fury  of  the  great  oppressor  and  murderer. 

7.  Yet  they  say.  The  Lord  shall  not  see,  neither  shall  the  God  of  Jacob  re- 
gard it.  8.  Understand,  ye  brutish  among  the  people:  and  ye  fools,  when 
will  ye  be  wise  ?  9.  He  that  planted  the  ear,  shall  he  not  hear?  he  that  formed 
the  eye,  shall  he  not  see  ?  10.  He  that  chastiseth  the  heathen,  shall  he  not  be 
correct?  he  that  teacheth  man  knowledge,  shall  not  he  know?  or,  he  that  in- 
structed the  nations,  shall  not  he  rebuke  ;  even  he  that  teacheth  man  kowledge? 

The  Psalmist  informeth  us,  that  men  are  encouraged  in  their  in- 


340  A    COMMENTARY    ON    THE    PSALMS. 

justice  and  villany,  by  a  persuasion  that  God  doth  not  behold  or  re- 
gard what  they  do  to  his  people.  The  absurdity  of  such  a  conceit 
is  shown  from  these  considerations;  that  it  is  God  who  bestoweth  on 
man  the  powers  of  seeing  and  hearing,  and  therefore  that  he  himself 
must  needs  be  possessed  of  those  powers  in  the  highest  perfection ; 
that  it  is  God  who  hath  instructed  the  world,  by  his  revelations,  in  re- 
ligious knowledge,  and  consequently,  without  all  doubt,  he  cannot 
be  io-norant  of  the  use  and  abuse  which  men  make  of  that  his  un- 
speakable  gift. 

11.  The  Lord  knoweth  the  thoughts  of  man,  that  they  are  vanity. 

So  far  is  God  from  being  a  stranger  to  the  actions,  that  he  is  privy 
to  the  first  "  thoughts"  of  men,  from  whence  those  actions  flow  ;  he 
is  acquainted  with  all  their  counsels  against  his  church,  and  know- 
eth them  to  be  as  vain  as  the  imagination  that  he  is  ignorant  of 
them.  The  wicked  can  no  more  escape  the  hand,  than  they  can 
elude  the  eye  of  Heaven. 

12.  Blessed  is  the  man  whom  thou  chastenest,  or,  insiructest,  O  Lord,  and 
teachest  him  out  of  thy  law:  13.  That  thou  may  est  give  him  rest  from  the 
days  of  adversity,  until  the  pit  be  digged  for  the  wicked. 

Since,  therefore,  the  schemes  of  the  adversary  are  vain,  and  the 
counsel  of  Jehovah  shall  infallibly  stand,  happy  is  the  man  who, 
having  learned,  from  the  Scriptures  of  truth,  the  lessons  of  faith 
and  patience,  enjoys  tranquillity  of  mind  in  time  of  trouble,  while 
destruction  is  preparing  for  the  impenitent.  Then,  when  "  the  days 
of  adversity  "  are  over,  shall  pain  and  sorrow  take  a  final  leave  of 
the  righteous  to  go  and  dwell  with  the  wicked  to  eternal  ages.  The 
former  shall  enter  into  the  rest  and  joy  of  their  Lord  ;  the  latter,  into 
the  fire  prepared  originally  for  the  devil  and  his  angels. 

14.  For  the  Lord  will  not  cast  off  his  people,  neither  will  he  forsake  his  in- 
heritance. 15.  But  judgment  shall  return  unto  righteousness  ;  and  all  the 
zipright  in  heart  shall  follow  it. 

The  faith  and  patience  of  the  saints  are  built  upon  the  foundation 
of  God's  promise  not  to  "  cast  off  and  forsake,"  however  he  may 
chasten  and  correct,  his  "  people  and  inheritance."  At  a  fit  time, 
"  judgment  shall  return  to  righteousness,"  which  it  might  seem  to 
have  forsaken :  iniquitous  oppressors  shall  meet  with  the  punish- 
ment they  have  deserved,  and  the  faithful  shall  experience  the  pro- 
mised redemption.  For  thus  Dr.  Hammond  renders  and  expounds 
the  last  clause  of  the  two  verses  under  consideration — "  and  after 
this,"  i.  e.  after  "judgment"  shall  have  "  returned  to  righteousness, 
all  the  upright  in  heart ;"  i.  e.  it  shall  be  their  time  ;  they  shall  suc- 
ceed and  flourish.  Such  were  those  halycon  days  enjoyed  by  the 
Jews,  after  the  fall  of  Babylon,  and  their  return  to  their  own  land  ; 
such  those  times  of  refreshment  to  the  church  Christian,  when  the 
Pagan  persecutions  were  at  an  end,  and  the  Roman  empire  became 
Christian.  Far  more  transcendent  is  the  felicity  of  a  soul  when  it 
exchanges  the  miseries  of  the  world  for  the  delights  of  paradise, 


A    COMMENTARY    ON    THE    PSALMS.  341 

there  to  wait,  with  its  sister  spirits,  until  the  bodies  of  saints  shall 
pas3  from  the  dishonours  of  the  grave  to  the  glories  of  immortality. 

16.  Who  will  rise  up  for  me  against  the  evil-doers?  or,  who  in'll  stand  up 
for  me.  against  the  workers  of  iniquity?  17.  Unless  the  Lord  had  been  my 
help,  my  soul  had  almost  dwelt  in  silence. 

But  in  the  mean  season,  while  "  evil-doers  "  are  permitted  to  pros- 
per, and  "  the  workers  of  iniquity  "  carry  on  their  designs,  the  pro- 
phet asks,  in  the  person  of  the  church,  who  is  there  that  will  or  can 
protect,  defend,  and  deliver?  The  answer  is,  God  only  can  do  it : 
"  Unless  the  Lord  had  been  my  help,  my  soul  had  almost  dwelt  in 
silence,"  or,  I  had  almost  been  in  the  state  of  death.  How  often 
have  our  spirirtual  enemies  arisen  against  us,  threatening  to  bring  us 
into  a  state  of  eternal  death,  but  the  Lord  Jesus  was  our  help  and 
our  salvation  ! 

18.    When  1  said,  my  foot  slippeth  ;  thy  mercy,  O  Lord,  held  me  up. 

When  the  child  of  God,  walking  in  the  slippery  paths  of  life, 
findeth  himself  falling  into  temptation,  if  he  confesseth  his  inability 
to  stand  his  ground,  and  crieth  out,  like  Peter  on  the  water,  to  his 
heavenly  Father,  "  Lord,  save  me,  I  perish ;"  a  merciful,  gracious, 
and  powerful  hand  will  immediately  be  stretched  out  to  support  his 
steps,  and  establish  his  goings. 

19.  In  the  multitude  of  my  thoughts  within  me,  thy  comforts  delight  my 
soul. 

The  excellent  Norris,  in  a  masterly  sermon  on  this  verse,  has 
given  us  the  following  elegant  and  affecting  paraphrase  of  it : — 
"  When  my  mind  sallies  out  into  a  multitude  of  thoughts,  and  those 
thoughts  make  me  sad  and  heavy,  anxious  and  solicitous,  as  pre- 
senting to  my  view  my  own  weakness  and  infirmity,  and  the  uni- 
versal vanity  of  all  those  seeming  props  and  stays,  upon  which  my 
deluded  soul  was  apt  to  lean  ;  the  many  great  calamities  of  life,  and 
the  much  greater  terrors  of  death ;  the  known  miseries  of  the  pres- 
ent state,  and  the  darkness  and  uncertainty  of  the  future ;  still  urg- 
ing me  with  fresh  arguments  of  sorrow,  and  opening  new  and  new 
scenes  of  melancholy,  till  my  soul  begins  to  faint  and  sink  under 
the  burden  she  has  laid  upon  herself;  when  I  am  thus  thoughtful, 
and  thus  sorrowful,  then  it  is,  O  my  God,  that  I  feel  the  relief  of 
thy  divine  refreshments  ;  I  find  myself  supported  and  borne  up  by  the 
strong  tide  of  thy  consolations,  which  raise  my  drooping  head,  strike 
a  light  into  my  soul,  and  make  me  not  only  dismiss,  but  even  forget, 
that  sorrow  and  melancholy,  which  my  thoughtfulness  had  brought 
upon  me."  Who  that  reads  this  will  not  thankfully  take  and  fol- 
low the  advice  offered  in  another  part  of  the  same 'discourse  ? 
"Whenever,  therefore,  thoughts  arise  in  thy  heart,  and  troubles 
from  those  thoughts ;  when  thy  mind  is  dark  and  cloudy,  and  all 
the  regions  of  the  soul  are  overcast. ;  then  betake  thyself  to  thy 
oratory,  either  to  thy  closet,  or  the  church,  and  there  entertain  thy 
soul  with  the  pleasures  of  religion,  and  the  satisfaction  of  a  clear 
conscience."     See  Norris's  Practical  Discourses,  vol.  iii.  ser.  4. 


342  A    COMMENTARY    ON    THE    PSALMS. 

20.  Shall  the  throne  of  iniquity  ha ce  fellowship  with  thee,  which  frameth 
mischief  by  a  law  ? 

One  consideration  which  affordeth  comfort  to  the  faithful  under 
persecution  and  affliction,  is  this,  that  God  can  never  be  on  the  side 
of  oppression  and  injustice,  though,  to  answer  wise  and  salutary  pur- 
poses, he  may,  for  a  time,  sutler  them  to  have  the  dominion,  and  to 
establish  iniquity  by  law.  A  distinction  there  certainly  must  be  be- 
tween right  and  wrong ;  and  the  former  must  as  certainly  triumph 
at  the  last  day. 

21.  They  gather  themselves  together  against  the  sonl  of  the  righteous,  and 
condemn  the  innocent  blood. 

Righteousness  and  innocence  are  most  atrocious  crimes,  in  the 
eyes  of  wickedness  and  guilt.  For  these  crimes  Cain  slew  his  bro- 
ther Abel,  the  Jews  crucified  Christ,  the  pagans  tortured  and  mur- 
dered his  disciples,  and  bad  men  in  all  ages  have  persecuted  the 
good.  •'  Marvel  not,  my  brethren,  if  the  world  hate  you."  1  John, 
iii.  13. 

22.  But  the  Lord  is  my  defence:  and  my  God  is  the  rock  of  my  refuge. 
23.  And  he  shall  bring  upon  them  their  own  iniquity,  and  shall  cut  them  off  in 
their  own  wickedness  ;  yea,  the  Lord  our  God  shall  cut  them  off. 

Jehovah  is  our  "  defence  ;"  we  fear  not  the  fiery  darts  of  the 
enemy :  He  is  "  the  rock  of  our  refuge ;"  we  bid  defiance  to  the  rage 
and  malice  of  earth  and  hell.  Armed  with  the  shield  of  faith,  and 
the  sword  of  the  Spirit,  we  rise  superior  to  every  effort  of  diabolical 
malice  and  secular  power ;  waiting,  in  patience  and  hope,  for  the 
coming  of  that  day  when  He  who  hateth  unrighteousness,  and  with 
whom  the  throne  of  iniquity  can  have  no  fellowship,  shall  visit  the 
wickedness  of  the  wicked  upon  them  ;  when  the  world  of  the  un- 
godly shall  share  the  fate  of  apostate  Jerusalem,  and  the  righteous 
shall  be  glorified  with  their  Lord  and  Saviour. 


NINETEENTH  DAY— MORNING  PRAYER, 

PSALM   XCV. 

ARGUMENT. — This  Psalm  hath  heen  long  used  in  the  Christian  church,  as  a  proper 
introduction  to  her  holy  services.  It  containeth,  1,  2.  an  exhortation  to  praise  Je- 
hovah, 3.  for  his  greatness,  4,  5.  and  for  his  works  of  creation  ;  6.  men  are  invited  to 
worship  him  as  their  Maker,  and  7.  as  their  Preserver;  8 — 11.  they  are  warned 
against  tempting  and  provoking  him,  by  the  example  of  the  Israelites  in  the  wilder- 
ness. The  author  of  the  Epistle  to  the  Hebrews  hath  taught  us  to  consider  the 
Psalm  as  ail  address  to  believers  under  the  gospel. 

1.  O  come,  let  us  sing  unto  the  Lord :  let  us  make  a  joyful  noise  to  the  rock 
of  our  salvation. 

In  this  first  verse  Christians  now  exhort  and  stir  up  each  other, 
as  the  Jews  did  of  old,  to  employ  their  voices  in  honour  of  Jehovah, 
to  celebrate  "  the  rock  of  their  salvation/'     Jesus,  by  redeeming  us 


A    COMMENTARY    ON    THE    PSALMS.  343 

from  our  enemies,  hath  opened  our  lips,  and  our  mouths  ought, 
therefore,  to  show  forth  his  praise.  He  is  the  Rock  of  Ages,  in 
which  is  opened  a  fountain  for  sin  and  uncleanness;  the  Rock 
which  attends  the  church  in  the  wilderness,  pouring  forth  the  water 
of  life  for  her  use  and  comfort;  the  Rock  which  is  our  fortress 
against  every  enemy,  shadowing  and  refreshing  a  weary  land.  "O 
come,  then,  let  us  sing  unto  this  our  Lord;  let  us  make  a  joyful 
noise  unto  this  Rock  of  our  salvation." 

2.  Let  us  come  before  his  presence  with  thanksgiving,  and  make  a  joyful 
noise  unto  him  with  psalms. 

The  "  presence"  of  Jehovah  dwelt  formerly  between  the  cherubim, 
in  a  tabernacle,  or  temple,  made  with  hands,  whither  the  Israelites 
were  to  resort,  until  God  became  manifest  in  the  flesh.  After  that 
time,  the  divine  presence  left  the  synagogue,  and  removed  into  the 
Christian  church  ;  by  her  we  are  now  invited  "  to  come  before  that 
presence  with  thanksgiving,"  and,  while  we  "  make  a  joyful  noise," 
by  chanting  these  divine  "  Psalms,"  to  imitate,  in  some  measure, 
"  the  heavenly  choirs,  who  rest  not."  from  their  blessed  employment 
of  praising  God,  "  day  or  night."     Rev.  iv.  8. 

3.  For  the  Lord  is  a  great  God,  and  a  great  King  above  all  gods. 

It  is  not  without  reason  that  we  are  exhorted  to  "  give  thanks  and 
praise  unto  our  God  and  King ;  for  he  is  worthy  to  receive  glory 
and  blessing :"  Rev.  v.  12.  He  is  a  God  above  all  that  are  called 
by  that  name ;  above  those  deities  which  were  once  worshiped  by 
the  ancient  heathen ;  above  the  world,  which  still  continues  to  be 
an  object  of  adoration  among  infatuated  mortals.  His  throne  is  over 
all,  and  power  and  dominion  are  his. 

4.  In  his  hand  are  the  deep  places  of  the  earth  ;  the  strength  of  the  hills  is 
his  also.  5.  The  sea  is  his,  and  he  made  it;  and  his  hands  formed  the  dry 
land. 

The  treasures,  which  lie  hid  in  the  "deep  places"  of  the  earth  be- 
neath ;  the  majestic  pride  and  "  strength  of  the  hills,"  which  tower 
above,  and  lift  up  their  heads  to  heaven ;  the  unnumbered  waves 
of  the  great  and  wide  "sea,"  which  roll  in  perpetual  motion  round 
the  world;  the  rich  and  variegated  produce  of  the  "dry  land," 
crowned  with  verdure  and  beauty;  together  with  every  thing  that 
liveth  in  the  waters,  or  on  the  earth ;  all  are  under  the  government 
of  our  God  ;  by  him  were  all  things  created  ;  by  him  have  all  things 
been  redeemed. 

6.  O  come,  let  us  worship  and  bow  down:  let  us  kneel  before  the  Lord  our 
Maker. 

As  in  the  beginning  of  the  Psalm  we  were  called  upon  to  "'praise" 
Jehovah,  so  here  we  are  invited  to  humble  ourselves  before  him  in 
"prayer."  From  hire  we  had  our  being;  him,  therefore,  we  are  to 
supplicate  for  every  other  blessing,  both  in  this  life,  and  that  which 
is  to  come.  And  since  he  made  our  bodies,  as  well  as  our  souls,  it 
is  meet  and  right  that  they  should  bear  their  part  in  his  service,  and 


344  A    COMMENTARY    ON    THE    PSALMS. 

that  internal  worship  should  be  accompanied  and  signified  by  that 
which  is  external. 

7.  For  he  is  our  God,  and  we  are  the  people  of  his  pastier e,  and  the  sheep 
of  his  hand. 

An  additional  reason  why  we  should  both  praise  Jehovah  and 
pray  to  him,  is  the  peculiar  relation  into  which  he  hath  been  pleased 
to  put  himself  by  the  covenant  of  grace  ;  "  he  is  our  God  ;"  we  are 
the  objects  of  his  tender  care  and  unspeakable  love  :  we  are  his  "peo- 
ple," and  his  "  sheep ;"  his  chosen  flock,  which  he  hath  purchased 
with  his  blood,  which  he  feeds  with  his  word,  and  refreshes  with 
his  Spirit,  in  fair  and  pleasant  pastures.  From  those  pastures,  O 
thou  good  Shepherd  !  suffer  us  not  to  stray  ;  or,  if  we  do  stray,  bring- 
us  speedily  back  again,  by  any  means  which  thou,  in  thine  infinite 
wisdom,  shalt  think  fit.  Wholesome  is  the  discipline  which  drives 
us  into  the  fold  and  keeps  us  there. 

8.  To-day  if  ye  will  hear  his  voice,  harden  not  your  hearts,  as  in  the  provo- 
cation, and  as  in  the  day  of  temptation  in  the  wilderness.  9.  When  your  fa- 
thers tempted  me,  proved  me,  and  saiv  my  work. 

The  first  clause  of  these  two  verses  may  be  joined  to  the  preceding- 
verse,  thus:  "He  is  our  God,  we  are  the  people  of  his  pasture  and 
the  sheep  of  his  hand,  if  ye  will  hear  his  voice  to-day  ;"  that  is,  if 
ye  will  be  his  obedient  people,  he  will  continue  to  be  your  God.  Or 
else  the  word  ex,  translated  "  if,"  may  be  rendered  in  the  optative 
form,  "  O  that  you  would  hear  his  voice  to-day,"  saying  unto  you, 
"  Harden  not,"  &c.  However  this  be,  what  follows  to  the  end  of  the 
Psalm  is  undoubtedly  spoken  in  the  person  of  God  himself,  who  may 
be  considered  as  addressing  us,  in  these  latter  days,  by  the  gospel  of 
his  Son ;  for  so  the  apostle  teaches  us  to  apply  the  whole  passage, 
Heb.  iii.  iv.  The  Israelites,  when  they  came  out  of  Egypt,  had  a 
day  of  probation,  and  a  promised  rest  to  succeed  it ;  but,  by  unbelief 
and  disobedience,  they  to  whom  it  was  promised,  that  is,  the  genera- 
tion of  those  who  came  out  of  Egypt,  fell  short  of  it,  and  died  in  the 
wilderness.  The  gospel,  in  like  manner,  offers  both  to  Jew  and 
Gentile  another  day  of  probation  in  this  world,  and  another  promised 
rest  to  succeed  it,  which  remaineth  for  the  people  of  God  in  heaven. 
All  whom  it  concerns  are,  therefore,  exhorted  to  beware  lest  they 
forfeit  the  second  rest,  as  murmuring  and  rebellious  Israel  came 
short  of  the  first.  The  verses  now  before  us  allude  to  what  passed 
at  the  place  called  "  Massah,"  and  "  Meribah,"  from  the  people  there 
"tempting"  and  striving  with  their  God,  notwithstanding  all  the 
mighty  works  which  he  had  wrought  for  them,  before  their  eyes. 
Exod.  xvii.  7. 

10.  Forty  years  long  was  I  grieved,  or,  distrusted,  with  this  generation,  and 
said,  It  is  a  people  that  do  err  in  their  hearts,  and  they  have  not  known  my 
ways. 

O  the  desperate  presumption  of  man,  that  he  should  offend  his 
Maker  "  forty  years !"  O  the  patience  and  long  suffering  of  his  Maker, 
that  he  should  allow  him  forty  years  to  offend  in !    Sin  begins  in  tha 


A    COMMENTARY    ON    THE    PSALMS.  345 

"  heart"  by  its  desires  "  wandering"  and  going  astray  after  forbidden 
objects ;  whence  follows  inattention  to  the  "  ways"  of  God ;  to  his 
dispensations,  and  our  own  duty.  Lust  in  the  heart,  like  vapour  in 
the  stomach,  soon  affects  the  head,  and  clouds  the  understanding. 

1 1.   Unto  ichcm  I  swore  in  my  wrath,  that  they  should  not  enter  into  my  rest. 

Exclusion  from  Canaan  was  the  punishment  of  Israelitish  con- 
tumacy ;  exclusion  from  heaven  is  to  be  the  punishment  of  disobe- 
dience among  Christians.  To  take  vengeance  on  those  who  reject 
the  gospel  terms,  is  no  less  a  part  of  the  covenant  and  oath  of  God, 
than  it  is  to  save  and  glorify  those  who  accept  them.  Yet  men  con- 
tinue deliberately  to  commit  those  sins,  which  the  Almighty  standeth 
thus  engaged  to  punish  with  destruction  !*  "  Take  heed,"  therefore, 
"  brethren,  lest  there  be  in  any  of  you  an  evil  heart  of  unbelief,  in 
departing  from  the  living  God.  But  exhort  one  another  daily,  while 
it  is  called  to-day  ;  lest  any  of  you  be  hardened  through  the  deceit- 
fulness  of  sin.  For  we  are  made  partakers  of  Christ,  if  we  hold  the 
beginning  of  our  confidence  steadfast  unto  the  end ;  while  it  is  said, 
To-day,  if  ye  will  hear  his  voice,  harden  not  your  hearts  as  in  the 
provocation.  For  some,  when  they  had  heard,  did  provoke  ;  how- 
beit,  not  all  that  came  out  of  Egypt  by  Moses.  But  with  whom  was 
he  grieved  forty  years  ?  Was  it  not  with  them  that  had  sinned, 
whose  carcasses  fell  in  the  wilderness  ?  And  to  whom  sware  he, 
that  they  should  not  enter  into  his  rest,  but  to  them  that  believed 
not  ?  JSo  we  see  that  they  could  not  enter  in  because  of  unbelief. 
Let  us  therefore  fear,  lest  a  promise  being  made  us  of  entering  into 
his  rest,  any  of  you  should  seem  to  come  short  of  it.  For  unto  us 
was  the  gospel  preached,  as  well  as  unto  them ;  but  the^word  preached 
did  not  profit  them,  not  being  mixed  with  faith  in  them  that  heard 
it."     Heb.  iii.  12,  &c. 


PSALM  XCVI. 

ARGUMENT. — By  common  consent  of  Jews  and  Christians,  we  apply  this  Psalm  to 
the  times  of  Messiah.  1 — 1.  Men  are  exhorted  to  sing  his  praises ;  to  declare  his 
salvation  ;  4,  5.  to  acknowledge  his  supremacy  over  the  gods  of  the  nations,  with, 
6.  the  glory  and  beauty  of  his  sanctuary  ;  7 — 9.  to  give  him  the  honour,  the  worship, 
and  the  obedience  due  unto  him,  and,  10.  to  publish  the  glad  tidings  of  his  kingdom 
being  established:  11 — 13.  the  whole  creation  is  called  upon  to  rejoice  at  this  great 
event.  We  find,  by  1  Chrou.  xvi.  that  David  delivered  out  this  Psalm,  to  be  sung  on 
occasion  of  temporal  blessings  prefigurative  of  future  spiritual  ones. 

1.  O  sing  unto  the  Lord  a  new  song ;  sing  unto  the  Lord,  all  the  earth. 

Jehovah,  our  Redeemer  is  the  person  whose  praises  are  to  be  sung. 

*  Sensus  hujus  loci  ex  Paulo  sic  coucinnandus  ;  nempe  requiem  a  Deo  Israelitis  esso 
promissam  in  terra  Chananoea:  (mines  lameu  interim  in  deserto  cecidisse  hac  requie 
frustratos:  quare  Spiritum  Sanctum  per  Davidem  ad  novam  requiem  invitasse  ;  ad  no- 
vum illnd  sabbatum  ab  ipso  mundi  exordio  diei  septimoe  requie  figuratum,  novumque 
indixisse  diem  quo  sub  Christo,  in  Ecclesia,  ac  coelesti  patria  quiesceremus,  nisi  essemus 
increduii :  unde  sic  concludit  Paulus.  "  Festinemus  ingredi  in  illam  requiem." — 
Bossuc.t. 


346  A    COMMENTARY    ON    THE    PSALMS. 

They  are  to  be  sung  in  a  "  new"  song  ;  a  song  calculated  to  cele- 
brate new  mercies,  prefigured  by  old  ones  wrought  for  Israel  in  former 
times ;  a  song  fit  for  the  voices  of  renewed  and  regenerate  men  to 
sing  in  the  new  Jerusalem,  in  those  new  heavens  and  that  new  earth 
which  constitute  the  new  creation,  or  kingdom  of  Jesus  Christ.  And 
as  the  mercies  of  God  are  universal,  extending  themselves  not  only 
to  the  Jews,  but  to  all  the  nations  of  the  earth,  all  the  nations  of  the 
earth  are  therefore  exhorted  to  bear  a  part  in  this  new  song :  "  Sing 
unto  the  Lord  a  new  song  ;  sing  unto  the  Lord  all  the  earth."  Thus 
St.  John,  after  reckoning  up  the  144,000,  or  full  number  of  those 
who  were  sealed  to  salvation  from  among  the  tribes  of  Israel,  pro- 
ceeds to  tell  us,  that  he  "  beheld,  and,  lo,  a  great  multitude,  which 
no  man  could  number,  of  all  nations,  and  kindreds,  and  people,  and 
tongues,  stood  before  the  throne,  and  before  the  Lamb,  clothed  with 
white  robes,  and  palms  in  their  hands."  All  these  sung  a  new  song, 
which  none  could  learn  but  the  redeemed  ;  they  :'  cried  with  a  loud 
voice,  saying,  Salvation  to  our  God  which  sitteth  upon  the  throne, 
and  to  the  Lamb."     See  Rev.  v.  vii.  xiv. 

2.  Sing  unto  the  Lord,  bless  his  name  ;  show  forth  his  salvation  from  day 
to  day. 

Again  are  we  excited  to  sing  unto  the  Lord  Jesus,  and  in  psalms, 
and  hymns,  and  spiritual  songs,  to  bless  his  saving  name.  The  latter 
clause  of  the  verse  is  very  expressive  in  the  original,  rrefc  "  preach," 
or,  "  evangelize  his  salvation  from  day  to  day  ;"  let  it  be  the  constant 
theme  of  all  your  discourses  ;  publish  it  to  the  world  in  every  pos- 
sible way,  by  your  words,  and  by  your  actions ;  and  while  God 
allows  you  breath  and  life,  let  one  day  transmit  the  glorious  employ- 
ment to  another,  until  it  be  resumed  and  continued  in  heaven  to  all 
eternity. 

3.  Declare  his  glory  among  the  heathen  ;  his  wonders  among  all  people. 

The  "glory"  of  Messiah  in  his  incarnation,  his  life,  his  death,  res- 
urrection, ascension  and  kingdom,  the  "  wonders"  or  miracles  by 
him  wrought  upon  the  bodies  and  souls  of  men  ;  these  were  the 
things  "  declared  among  the  heathen,"  even  "  among  all  people,"  by 
the  apostles  and  their  successors  :  these  things  are  still  declared,  by 
the  Scriptures  read  and  sermons  preached  in  the  church,  which  was 
gathered  originally  from  among  the  Gentiles. 

4.  For  the  Lord  is  great,  and  greatly  to  be  praised  ;  he  is  to  be  feared  above 
all  gods.  5.  For  all  the  gods  of  the  nations  are  idols,  or,  things  of  nought ; 
but  the  Lord  made  the  heavens. 

Christ  is  to  be  celebrated,  his  glory  and  wonders  are  to  be  declared, 
because  he  is,  in  every  possible  sense,  "great;"  great  in  dignity,  in 
power,  in  mercy  ;  and  therefore  "  greatly  to  be  praised"  by  every 
creature.  The  heavens  and  heavenly  bodies,  adored  by  the  nations, 
were  no  gods,  but  the  works  of  "  his"  hands  who  had  fixed  his  ever- 
lasting throne  high  above  them  all.  At  the  publication  of  the  gos- 
pel, idolatry  fell  before  it ;  and  what  is  the  world  itself  but  one  great 
idol,  which  is  to  fall  and  disappear  in  like  manner  ? 


A    COMMENTARY    ON    THE    PSALMS.  347 

6.  Honour  and  majesty  are  before  him ;  strength  and  beauty  are  in  his 
sanctuary. 

What  are  the  splendour  and  magnificence  of  earthly  courts,  when 
compared  with  that  glory  and  majesty,  the  unutterable  brightness 
of  which  fills  the  court  of  the  heavenly  King?  Some  portion  of 
this  celestial  light  is  communicated,  through  grace,  to  the  Christian 
church,  which  is  described  by  St.  John  under  images  borrowed  from 
the  figurative  sanctuary,  and  the  earthly  Jerusalem,  as  an  edifice 
composed  of  gold  and  precious  stones,  illuminated  by  the  glory  of 
God  and  the  Lamb  residing  in  the  midst  of  it.     See  Rev.  xxi. 

7.  Give  unto  the  Lord,  O  ye  kindreds,  or,  families,  or,  tribes,  of  the  people, 
give  unto  the  Lord  glory  and  strength.  3.  Give  unto  the  Lord  the  glory  due 
unto  his  name  ;  bring  an  offering  and  come  into  his  courts.  9.  O  worship 
the  Lord  in  the  beauty  of  holiness  :  fear  before  him,  all  the  earth. 

In  these  three  verses,  the  tribes  of  the  spiritual  Israel  are  enjoined 
to  ascribe  to  their  Redeemer  all  "  glory  and  strength,"  as  essentially 
inherent  in  him,  and  by  him  communicated  to  his  people ;  to  give 
him  the  entire  «  glory  of  his  name,"  and  of  that  "  salvation"  imported 
by  it ;  to  bring  the  "  sacrifices"  of  the  new  law,  and  to  assemble  in 
the  "  courts"  of  his  house  ;  to  worship  him  in  that  beauty  "  of  holi- 
ness" which  is  constituted  by  the  regular  and  solemn  services  of  the 
church  ;  to  "fear"  and  obey  him,  as  the  subjects  of  a  King  invested 
with  plenitude  of  power  in  heaven  and  earth. 

10  Say  among  the  heathen,  that  the  Lord  reigneth :  the  world  also  shall  be 
established  that  it  shall  not  be  moved :  he  shall  judge  the  people  righteously. 

In  other  words— Make  proclamation,  therefore,  O  ye  apostles  and 
preachers  of  the  gospel,  that  a  new  and  eternal  kingdom  is  erected ; 
the  usurped  empire  of  Satan  is  overthrown,  and  the  Lord  Jesus, 
having  redeemed  mankind,  reigneth  in  the  hearts  of  his  people  by 
faith  ;&a  community  is  formed,  not  upon  the  plan  of  secular  policy, 
but  upon  the  divine  principle  of  heavenly  love ;  it  is  established  on 
immoveable  foundations,  nor  shall  the  gates  of  hell  prevail  against  it: 
righteousness  shall  dwell  in  it,  since  He,  who  is  the  King  of  righteous- 
ness, presides,  directs,  and  determines  all  things,  by  his  word  and  his 
Spirit. 

11.  Let  the  heavens  rejoice,  and  let  the  earth  be  glad;  let  the  sen  roar,  and 
the  fulness  thereof:  12.  Let  the  field  be  joyful  and  all  that  is  therein :  then 
shall  all  the  trees  of  the  wood  rejoice  before  the  Lord. 

Transported  with  a  view  of  these  grand  events,  and  beholding  in 
spirit  the  advent  of  King  Messiah;  the  Psalmist  exults  in  most  ju- 
bilant and  triumphant  strains,  calling  the  whole  creation  to  break 
forth  into  joy,  and  to  celebrate  the  glories  of  redemption.  The 
heavens,  with  the  innumerable  orbs  fixed  in  them,  which,  while  they 
roll  and  shine,  declare  the  glory  of  beatified  saints;  the  earth, 
which,  made  fertile  by  celestial  influences,  showeth  the  work  of  grace 
on  the  hearts  of  men  here  below  ;  the  field,  which,  crowned  with 
the  produce  of  an  hundred  fold,  displayeth  an  emblem  of  the  fruit 
yielded  by  the  seed  of  the  word  in  the  church  ;  the  trees  of  the 


348  A    COMMENTARY    ON    THE    PSALMS. 

wood,  lofty,  verdant,  and  diffuse,  apt  representatives  of  holy  persons, 
those  "  trees  of  righteousness,"  the  "planting  of  Jehovah,"  Isa.  lxi. 
3,  whose  examples  are  eminent,  fair,  and  extensive  ;  all  these  are, 
by  the  prophet,  excited  to  join  in  a  chorus  of  thanksgiving  to  the 
Maker  and  Redeemer  of  the  world. 

13.  For  he  cometh,  for  he  cometh  to  judge  the  earth;  he  shall  judge  the 
world  with  righteousness,  arid  the  people  with  his  truth. 

The  coming  of  Christ  is  twofold  ;  first  he  came  to  sanctify  the 
creature,  and  he  will  come  again  to  glorify  it.  Either  of  his  king- 
doms, that  of  grace,  or  that  of  glory,  may  be  signified  by  his  "judg- 
ing the  world  in  righteousness  and  truth."  If  creation  be  repre- 
sented as  rejoicing  at  the  establishment  of  the  former,  how  much 
greater  will  the  joy  be  at  the  approach  of  the  latter !  seeing  that, 
notwithstanding  Christ  be  long  since  come  in  the  flesh,  though  he 
be  ascended  into  heaven,  and  have  sent  the  Spirit  from  thence,  yet, 
"  the  whole  creation,"  as  the  apostle  speaks,  Rom.  viii.  22,  "  groan- 
eth  and  travaileth  in  pain  together  until  now,  expecting  to  be  deliv- 
ered from  the  bondage  of  corruption,  into  the  glorious  liberty  of  the 
sons  of  God.  And  not  only  they,  but  ourselves  also,  which  have 
the  first-fruits  of  the  Spirit,  even  we  ourselves  groan  within  our- 
selves, waiting  for  the  adoption,  to  wit,  the  redemption  of  the  body  ;'r 
when  at  the  renovation  of  all  things,  man,  new  made,  shall  return 
to  the  days  of  his  youth,  to  begin  an  immortal  spring,  and  be  for 
ever  young. 


PSALM  XCVII. 

ARGUMENT. — In  this  Psalm,  1.  the  reign  of  Christ  is  again  celebrated,  and  the  na- 
tions are  again  called  to  rejoice  on  that  account.  2 — 7.  He  is  described  as  taking 
vengeance  on  his  enemies,  overthrowing  idolatry  in  the  heathen  world,  commanding 
adoration  from  all  creatures,  and,  8,  9.  inspiring  gladness  into  the  church,  by  subdu- 
ing her  enemies.  10 — 12.  The  duties  of  holiness,  thankfulness,  and  religious  joy  are 
inculcated. 

1.  The  Lord  reigneth;  let  the  earth  rejoice;  let  the  multitude  of  the  isles 
be  glad  thereof. 

Triumphant  over  death  and  hell,  the  Lord  Jesus  is  gone  up  on 
high,  and  "reigneth."  What  greater  cause  can  the  whole  earth 
have  to  "rejoice ;"  yea,  even  the  most  distant  isles  of  the  Gentiles,  to 
"be  glad,"  and  to  sing  for  joy  ;  since  they  are  all  become  his  subjects, 
and  share  the  unspeakable  blessings  of  so  gracious  a  reign?  We 
Britons,  as  inhabiting  one  of  those  heathen  isles,  and  enjoying  so  fair 
a  portion  of  evangelical  blessings,  have  reason  to  repeat  this  verse, 
with  a  particular  pleasure  and  energy.  The  Hebrews  called  by  the 
name  of  "isle^,"  d"*k,  not  only  countries  surrounded  by  the  sea,  but 
all  the  countries  which  the  sea  divided  from  them  ;  so  that  the  term 
became  synonymous  with  "Gentiles."  Thus  it  is  said,  Isa.  xlii.  4, 
"The  isles  shall  wait  for  his  law ;"  which  passage,  Matt.  xii.  21,  is 
expounded  as  follows  :  "  In  him  shall  the  Gentiles  trust " 


A    COMMENTARY    ON    THE    PSALMS.  349 

2.  Clouds  and  darkness  are  round  about  him :  righteousness  and  judg- 
ment are  the  habitation,  or,  establishment,  of  his  throne. 

When  the  mercy  and  grace  of  our  heavenly  King  are  to  be  de- 
scribed, he  is  likened  to  the  sun  shining  in  a  clear  firmament,  and  glad- 
dening universal  nature  with  his  beneficent  rays.  But  when  we  are 
to  conceive  an  idea  of  him,  as  going  forth,  in  '-justice  and  judgment," 
to  discomfit  and  punish  his  adversaries,  the  imagery  is  then  borrow- 
ed from  a  troubled  sky  ;  he  is  pictured  as  surrounded  by  "  clouds  and 
darkness ;"  from  whence  issue  lightnings  and  thunders,  storms  and 
tempests,  affrighting  and  confounding  the  wicked  and  impenitent. 

3.  Afire  goeth  before  him,  and  burnetii  up  his  enemies  round  about.  4.  His 
lightnings  enlightened  the  world:  the  earth  saw  and  trembled.  5.  The  hills 
melted  like  wax  at  the  presence  of  the  Lord  ;  at  the  presence  of  the  Lord  of 
the  -whole  earth. 

The  judgments  of  God,  and  their  effects  upon  the  world  are  here 
set  forth,  under  the  usual  similitude  of  lightning  and  fire  from  heaven, 
causing  the  earth  to  tremble,  and  the  mountains  to  melt  and  dissolve 
away.  The  exaltation  of  Christ  to  the  throne  of  his  kingdom,  was 
followed  by  a  dreadful  display  of  that  vengeance  which  broke  in  pie- 
ces the  Jewish  nation,  and  brought  their  civil  and  religious  polity  to 
an  utter  dissolution.  In  the  history  of  their  destruction,  the  world 
of  the  ungodly  may  view  a  striking  picture  of  the  great  and  terrible 
day  when  the  Lord  Jesus  shall  render  a  recom pence  to  all  his  ene- 
mies. He  is  then  to  descend  in  flaming  fire ;  lightnings  shall  be  his 
harbingers  ;  the  earth  shall  tremble ;  and  the  hills  shall,  literally, 
"  melt  like  wax  at  the  presence  of  Jehovah." 

C.  The  heavens  declare  his  righteousness  ;  and  all  the  people  see  his  glory. 

"  The  heavens,"  by  the  manifestation  of  vengeance  from  thence, 
reveal,  "declare,"  and  proclaim,  the  "righteous"  judgments  of  Mes- 
siah ;  and  "all  the  people"  upon  earth  are  witnesses  of  the  "glory" 
of  his  victory  over  every  thing  thatopposeth  itself  to  the  establishment 
of  his  kingdom.  This  will  be  more  eminently  the  case  at  the  second 
advent,  when  the  trumpet  of  the  archangel  shall  proclaim  his  ap- 
proach in  the  clouds  of  heaven,  and  all  the  tribes  of  the  earth  shall  see 
him  coming  in  the  glory  of  his  Father,  with  the  holy  angels. 

7.  Confounded,  be,  or,  shall  be,  all  they  that  serve  graven  images,  that  boast 
themselves  of  idols:  worship  him,  all  ye  gods. 

When  Jesus  was  exalted,  his  gospel  published,  and  his  power  and 
glory  made  known  in  the  heathen  world,  men  grew  "ashamed"  of 
their  "images,  and  boasted  themselves  in  their  idols"  no  more.  The 
last  clause  of  our  verse,  "  Worship  him  ye  gods,"  declares  the  su- 
premacy of  Christ  over  all  that  are  called  gods,  ovftjc,  in  heaven  and 
in  earth,  who  are  enjoined  to  pay  adoration  unto  him,  instead  of 
claiming  it  for  themselves. 

8.  Sion  heard,  and  was  glad  ;  and  the  daughters  of  Judah  rejoiced,  because 
of  thy  judgments.  O  Lord.  9.  For  thou,  Lord,  art  high  above  all  the  earth: 
thou  art  exalted  far  above  all  gods. 

The  inhabitants  of  the  new  "  Sion,"  or  the  people  of  God,  "  heard" 


350  A    COMMENTARY    ON    THE    PSALMS. 

the  tidings,  that  idols  and  idolatry  were  fallen,  and  the  Lord  Jesus 
reigned  triumphant ;  they  heard,  and  "  were  glad  ;  the  daughters 
of  Judah,"  or  Christian  churches,  "rejoiced"  in  the  Holy  Ghost,  with 
joy  unspeakable,  "  because  of  these  judgments"  of  their  God  upon 
his  enemies,  whereby  he  evinced  himself  superior  to  the  powers  of 
the  earth,  and  the  gods  of  the  nations.  Thus,  at  the  fall  of  Baby- 
lon, it  is  said,  Rev.  xviii.  20,  "  Rejoice  over  her,  thou  heaven,  and 
ye  holy  apostles  and  prophets,  for  God  hath  avenged  you  on  her." 
And  Eusebius  speaks  in  the  following  terms,  of  the  times  under 
Constantine,  which  succeeded  the  overthrow  of  Maxentius  and 
Maximin  : — "  A  bright  and  glorious  day,  no  cloud  overshadowing 
it,  did  enlighten,  with  rays  of  heavenly  light,  the  churches  of  Christ 
over  all  the  earth  ; — and  among  all  Christians  there  was  an  inex- 
pressible joy,  and  a  kind  of  celestial  gladness."   Ecclesiast.  Hist.  b.  x. 

10.  Ye  that  love  the  Lord,  hate  evil :  he  preserveth  the  souls  of  his  saints, 
he  delivereth  them  out  of  the  hand  of  the  wicked. 

Having  sung  the  glory  of  the  Redeemer,  the  Psalmist  delineates 
the  duty  of  the  redeemed.  They  are  characterized  by  their  "  love 
of  God  ;"  they  are  enjoined  to  "  hate  evil ;"  this  hatred  is,  indeed,  a 
consequence,  and  a  sure  proof,  of  that  love,  when  it  is  genuine  and 
sincere.  Religion  must  be  rooted  in  the  heart,  and  spring  from 
thence.  A  Christian  must  not  only  serve  God  outwardly,  but  must 
inwardly  "love"  him  ;  he  must  not  content  himself  with  abstaining 
from  overt  acts  of  sin,  but  must  truly  "  hate"  it.  They  who  do  so 
are  "  the  saints  of  God,  whose  souls  he  preserveth"  from  evil,  and 
will  finally  "  deliver"  from  the  evil  one,  and  his  associates,  by  a  hap- 
py death,  and  a  glorious  resurrection. 

11.  Light  is  sown  for  the  righteous;  and  gladness  for  the  upright  in 
heart. 

However  gloomy  our  prospects  may  at  any  time  be,  let  us  wait 
patiently,  as  the  husbandman  doth  all  the  winter,  in  expectation  of 
a  future  crop,  from  the  seed  which  lieth  buried  in  the  earth.  "Light 
and  gladness  are  sown  for  the  righteous  and  true  hearted,"  though 
they  may  not  yet  appear ;  the  seed-time  is  in  this  world  ;  the  harvest 
will  be  in  that  to  come.  "  In  due  season  we  shall  reap,  if  we  faint 
not."     Gal.  vi.  9. 

12.  Rejoice  in  the  Lord,  ye  righteous  ;  and  give  thanks  at  the  remembrance 
of  his  holiness. 

Tribulation  itself,  therefore,  should  not  prevent  our  "  rejoicing  in 
Jehovah  our  righteousness,"  who  justifieth  us  from  our  sins;  no  ad- 
versity ought,  to  make  us  negligent  in  celebrating,  with  thanksgiving, 
the  "commemorations  of  his  holiness,"  which  the  church  hath  ap- 
pointed to  be  observed  ;  to  the  end  that  we  may  always  remember, 
with  gratitude,  how  great  things  he  hath  done  for  us  already,  and 
reflect,  with  comfort,  on  those  much  greater  things  which  he  hath 
promised  to  do  for  us  hereafter. 


A    COMMENTARY    ON    THE.  PSALMS.  351 

NINETEENTH  DAY.— EVENING  PRAYER. 

PSALM  XCVIII. 

ARGUMENT. — In  this  evangelical  hymn,  the  prophet,  1 — 3.  extols  the  miracles,  the 
victory,  the  salvation,  the  righteousness,  the  mercy,  and  truth  of  the  Redeemer  ;  on 
account  of  which,  4—9.  he  calls  upon  man,  and  the  whole  creation,  to  rejoice  and 
praise  Jehovah. 

1.  O  sing-  unto  the  Lord  a  new  song,  for  he  hath  done  marvellous  things  : 
his  right  hand  and  his  holy  arm  hath  gotten  him  the  victory. 

New  mercies  and  wonders  demand  new  songs.  And  what  mer- 
cies, what  wonders  can  be  compared  with  those  wrought  by  the  holy 
Jesus  ?  "  Go  and  tell  John,"  saith  he  to  John's  disciples  ;  go  and  tell 
all  the  world,  saith  he  to  his  own  disciples,  "  the  things  which  ye  see 
and  hear  ;"  the  marvellous  things  which  I  do  to  the  bodies  and  to 
the  souls  of  men.  "  The  blind  receive  their  sight,"  and  the  ignorant 
minds  are  enlightened  with  knowledge;  "the  lame  walk,"  and 
strength  is  communicated  to  impotent  souls;  "the  lepers  are  cleans- 
ed," and  the  lascivious  rendered  chaste ;  "  the  deaf  hear,"  and  the 
obstinate  listen  to  instruction  and  reproof;  "the  dead  are  raised," 
and  sinners  justified  ;  "the  gospel  is  preached,"  and  the  world  con- 
verted. "  His  own  right  hand  and  his  holy  arm"  hath  done  these 
marvellous  things,  without  and  against  all  worldly  power  ;  not  by 
spear  and  sword,  but  by  patience  and  charity,  he  hath  "  gotten  the 
victory,"  and  gained  the  glorious  day. 

2.  The  Lord  hath  made  known  his  salvation:  his  righteousness  hath  he 
openly  showed  in  the  sight  of  the  heathen. 

The  "salvation"  of  Jehovah  was  "made  known"  by  the  preach- 
ing of  Christ  himself  in  Judea,  for  the  space  of  three  years ;  his 
u  righteousness,"  whereby  sinners  are  justified,  was  "  openly  showed," 
by  the  sermons  of  his  apostles,  "in  the  sight  of  the  heathen."  Still 
let  that  salvation  be  made  known,  still  let  that  righteousness  be 
openly  showed,  by  the  ministers  of  the  gospel,  until  the  fulness  of 
the  Gentiles  be  come  in,  and  the  remnant  of  the  Jews  converted  ; 
until  antichrist  be  overthrown,  and  death  himself  fallen  before  the 
all-conquering  cross. 

3.  He  hath  remembered  his  mercy  and  tridh  towards  the  house  of  Israel: 
all  the  ends  of  the  earth  have  seen  the  salvation  of  our  God. 

In  sending  the  Messiah,  God  showed  himself  mindful  of  the 
promises,  which  "  mercy"  prompted  him  to  make,  and  "  truth"  re- 
quired him  to  perform.  These  promises  were  made  "  to  the  house 
of  Israel :"  to  the  lost  sheep  of  that  house  Christ  declared  himself 
sent ;  and  the  apostles  offered  salvation  first  to  the  Jews  :  but  to 
them  it  was  never  intended  that  evangelical  blessings  should  be  con- 
fined.  The  prophets  spake  in  plain  terms  of  the  call  of  the  Gentiles, 
who  were  to  be  adopted  into  the  holy  family,  and  made  the  children 
of  Abraham.     The  gospel  was  accordingly  preached  to  the  nations, 


352 


A    COMMENTARY    ON    THE    PSALMS. 


the  apostles  made  their  progress  through  the  world,  and  "all  the 
ends  of  the  earth  saw  the  salvation  of  God."  The  Jews  fell  from 
the  faith  of  their  fathers,  and  to  this  day  continue  in  their  apostacy. 
And  are  not  the  Gentiles,  in  their  turn,  falling  away,  after  the  same 
example  of  unbelief?  "Remember,"  yet  once  again,  O  Lord,  thy 
"  mercy  and  truth  toward  the  house  of  Israel ;"  yet  once  again  let 
"all  the  ends  of  the  earth  see  thy  salvation." 

4.  Make  a  joyful  noise  unto  the  Lord,  all  the  earth  ;  make  a  loud  noise,  and 
rejoice,  and  sing  praise.  5.  Sing  unto  the  Lord  with  the  harp;  with  the  harp 
and  the  voice  of  a  psalm.  6.  With  trumpets  and  sound  of  cornet  make  a  joy- 
ful noise  before  the  Lord  the  King. 

The  Psalmist,  beholding  in  spirit  the  accomplishment  of  the 
promises,  the  advent  of  Christ,  and  the  glory  of  his  kingdom,  thinks 
it  criminal  in  any  creature  to  be  silent ;  he  bids  the  whole  earth 
break  forth  into  joy.  and  exult  in  God  our  Saviour,  with  every  token 
of  gratitude  and  thankfulness  ;  with  voices,  and  instruments  of  all 
kinds,  in  perfect  harmony,  with  tempers  and  affections  according  in 
like  manner,  men  are  enjoined  to  sound  aloud  the  praises  of  their 
great  Redeemer. 

7.  Let  the  sea  roar,  and  the  fulness  thereof;  the  world,  and  they  that  dwell 
therein.  8.  Let  the  floods  clap  their  hands,  let  the  hills  be  joyful  together. 
9.  Before  the  Lord ;  for  he  cometh  to  judge  the  earth:  with  righteousness  shall 
he  judge  the  world,  and  the  people  with  equity. 

The  inanimate  parts  of  creation  are  called  upon  to  bear  their  parts 
in  the  new  song,  and  to  fill  up  the  universal  chorus  of  praise  and 
thanksgiving,  in  honour  of  him  that  sitteth  upon  the  throne.  Or, 
perhaps,  the  converted  heathen  nations  are  intended  under  the  figures 
of  the  "  sea,"  the  "  rivers,"  and  the  "  hills,"  and  their  exultations  ex- 
pressed by  the  noise  of  many  waters,  their  beauty  and  fruitfulness 
by  those  of  the  hills,  when,  crowned  with  plenty,  they,  as  it  were, 
laugh  and  sing  at  the  approach  of  harvest.  The  subject  of  this 
general  joy  is,  as  before,  in  Psalm  xcvi.  13,  the  advent  of  Messiah  to 
reform  the  world,  to  execute  judgment  upon  the  wicked,  and  to 
establish  a  kingdom  of  righteousness  upon  the  earth.  We  expect 
his  second  advent  to  restore  all  things,  to  judge  the  world,  to  con- 
demn his  enemies,  and  to  begin  his  "  glorious"  reign.  Then  shall 
heaven  and  earth  rejoice,  and  the  joy  of  the  redeemed  shall  be  full. 


PSALM  XCIX. 

ARGUMENT. — Under  images  borrowed  from  the  old  dispensation,  the  prophet  cele- 
brates, 1.  the  reign  of  Messiah,  and  the  submission  of  his  enemies  ;  2—4.  his  exalta- 
tion, holiness,  power,  and  justice  ;  which,  5.  men  are  exhorted  to  acknowledge  and 
adore.  6 — 9.  The  examples  of  Moses,  Aaron,  and  Samuel  are  introduced,  to  en- 
courage us  in  worshipping  and  serving  our  God  and  Saviour. 

1.  TTie  Lord  reigneth,  let  the  people  tremble  :  he  sitteth  between  the  cheru- 
bims  ;  let  the  earth  be  moved,  or,  bow. 

Jehovah  reigneth  in  the  Christian  church,  as  he  did  of  old  in  the 


A    COMMENTARY    ON    THE    PSALMS.  353 

Jewish  temple;  when  he  appeared  between  the  cherubims  in  the 
holy  of  holies,  in  the  form  and  likeness  of  a  man,  encompassed  with 
"  glory  ;"  Ezek.  i.  26 ;  Numb.  vii.  89  ;  he  subdued  the  enemies  of 
Israel,  when  they  raged  most  furiously  against  his  people  ;  he  will 
also  bring  into  subjection  the  adversaries  of  the  gospel,  and  finally 
render  us  victorious  over  the  powers  of  darkness.  The  passions  and 
affections  may  mutiny  and  rebel ;  but  if  Christ  reign  in  the  heart  by 
faith,  they  must  soon  tremble  and  submit. 

2.  The  Lord  is  great  in  Zion,  and  he  is  high  above  all  people.  3.  Let  them 
praise  thy  great  and  terrible  name  ;  for  it  is  holy. 

The  power  and  pre-eminence  of  the  Redeemer,  whom  no  creature 
is  able  to  resist,  are  reasons  why  all  should  save  themselves,  by  yield- 
ing in  time  to  his  sceptre  ;  by  taking  the  benefit  of  his  protection, 
instead  of  incurring  his  displeasure  ;  by  "  praising  his  great,  terrible, 
and  holy  name,"  instead  of  suffering  the  almighty  vengeance,  which, 
he,  who  owns  that  name,  can  inflict. 

4.  The  king's  strength  also  loveth  judgment ;  thou  dost  establish  equity, 
thou  executest  judgment  and  righteousness  in  Jacob.  5.  Exalt  ye  the  Lord 
our  God,  and  worship  at  his  footstool ;  for  he  is  holy. 

For  although  the  "  strength"  of  our  King  be  infinite,  yet  it  is  never 
exerted,  but  in  "righteousness"  and  just  "judgment,"  which  are  his 
delight :  they  compose  the  firm  basis  of  his  throne,  and  direct  his 
whole  administration.  Impenitent  rebels  must  feel  the  weight  of 
his  arm,  and  none  can  accuse  the  justice  of  their  punishment :  but 
in  all  other  cases  he  is  "  mighty  only  to  save."  Isa.  lxiii.  1.  This 
holiness  of  his  proceedings,  this  due  temperament  of  justice  with 
mercy,  the  redeemed  are  exhorted  to  acknowledge  and  to  proclaim, 
falling  down  before  the  throne,  and  uttering  the  angelical  trisagion, 
"  Holy,  Holy,  Holy,  Lord  God  Almighty,  which  was,  and  is,  and  is 
to  come." 

6.  Moses  and  Aaron  among  his  priests,  or,  chief  rulers,  and  Samuel  among 
them  that  call  upon  his  name  ;  they  called  upon  the  Lord,  and  he  answered 
them.  7.  He  spake  unto  them  in  the  cloudy  pillar :  they  kept  his  testimonies, 
and  the  ordinance  that  he  gave  them. 

To  encourage  the  faithful  in  the  worship  of  God,  the  examples  of 
Moses,  Aaron,  and  Samuel  are  adduced,  men  of  like  infirmities  with 
ourselves,  whose  prayers  were  heard,  both  for  themselves  and  others, 
and  answers  were  returned  to  them  from  the  mystic  "  cloud,"  that 
symbol  of  the  divine  presence,  which,  for  a  while,  was  itinerant  with 
the  camp  in  the  wilderness,  and  then  became  fixed  in  the  tabernacle 
at  Shiloh  till  its  last  removal  to  Mount  Sion.  These  men  were 
heard  through  the  intercession  of  the  great  Mediator,  whom  they 
represented.  Through  that  same  intercession  our  prayers  also  are 
heard,  if  we  "  keep  his  testimonies,  and  the  ordinances  that  he  hath 
given  us." 

8.  Thou  answer edst  them,  O  Lord  our  God :  thou  wast  a  God  that  for- 
gavest  them,  though  thou  tookest  vengeance  of  their  inventions. 

The  construction  of  the  verse  seems  to  be  this :  "  O  Lord  our 

45 


354  A    COMMENTARY    ON    THE    PSALMS. 

God,  thou  didst  hear,  or  answer  them,"  that  is,  the  afore-mentioned 
typical  mediators,  Moses,  Aaron,  and  Samuel ;  "  thou  becamest  a 
forbearing  God  for  them,"  or,  at  their  intercession  :  and  that,  "  even 
when  punishing,"  or,  when  thou  hadst  begun  to  punish,  "the 
wicked  deeds  of  them,"  that  is,  not  of  Moses,  Aaron,  and  Samuel, 
but  of  the  people,  who  had  transgressed,  and  for  whom  they  inter- 
ceded. This  was  the  case  when  Moses  interceded  for  the  idolaters; 
Exod.  xxxii.  32 ;  Aaron  for  the  schismatics  ;  Numb.  xvi.  47 ;  and 
Samuel  for  the  whole  nation ;  1  Sam.  vii.  9.  "  Pray  one  for  ano- 
ther," saith  an  apostle  to  Christians,  "  that  ye  may  be  healed  :  the 
effectual  fervent  prayer  of  a  righteous  man  availeth  much."  James, 
v.  16. 

9.  Exalt  the  Lord  our  God,  and  worship  at  his  holy  hill :  for  the  Lord  our 
God  is  holy. 

The  Psalmist  repeats  his  exhortation,  enforced  by  the  preceding 
examples  of  Moses,  Aaron,  and  Samuel,  and  again  invites  all  peo- 
ple to  worship  a  "  holy"  God  in  a  "  holy"  place,  and  to  adore  the 
consummate  rectitude  of  all  his  proceedings,  singing,  with  the  spirits 
above,  "  Great  and  marvellous  are  thy  works,  Lord  God  Almighty ; 
just  and  true  are  thy  ways,  thou  King  of  saints."     Rev.  xv.  3. 


PSALM   C. 

ARGUMENT. — The  Psalmist  invites  all  the  world  to  join  with  the  Israelites  in  the 
service  of  him  who  was  kind  and  gracious  to  them  beyond  expression.  Accordingly, 
we  Christians  now  properly  use  this  Psalm  in  acknowledgment  of  God's  wonderful 
love  to  us  in  Christ ;  by  whom  we  offer  up  continually  spiritual  sacrifices,  for  re- 
deeming us  by  the  sacrifice  which  he  made  of  himself;  for  making  the  world  anew, 
and  creating  us  again  unto  good  works  ;  according  to  his  faithful  promises,  which  we 
may  depend  upon  for  ever. — Patrick. 

1.  Make  a  joyful  noise  unto  the  Lord,  all  ye  lands:  2.  Serve  the  Lord  with 
gladness :  come  before  his  presence  with  singing. 

The  prophet  addresseth  himself  to  "all  lands,"  or  to  "all  the 
earth  ;"  to  Gentiles,  as  well  as  Jews.  He  exhorteth  them  to  "  make 
a  joyful  noise,"  a  noise  like  that  of  the  trumpets  at  the  time  of  jubi- 
lee, a  sound  of  universal  triumph  and  exultation,  in  honour  of  "Je- 
hovah," now  become  their  Lord  and  Saviour.  The  service  of  this 
our  Master  is  perfect  freedom  ;  it  is  a  service  of  love,  a  freedom  from 
Pharaoh  and  the  task-masters,  from  Satan  and  our  own  imperious 
lusts  ;  it  is  a  redemption  from  the  most  cruel  bondage,  into  the 
glorious  liberty  of  the  sons  of  God.  Let  us  therefore  do  as  we  are 
commanded  ;  let  us  "serve  the  Lord  with  gladness;"  and  when  we 
come  "before  his  presence"  in  the  temple,  let  it  be  "with  singing" 
to  the  "praise  and  glory"  of  our  Redeemer.  Thus  he  is  served  in 
heaven,  and  thus  he  delighteth  to  be  served  on  earth. 

3.  Know  ye  that  the  Lord  he  is  God,  it  is  he  that  hath  made  us,  and  not 


A    COMMENTARY    ON    THE    PSALMS-  355 

ice  ourselves ;  we  are  his  people,  and  the  sheep  of  his  pasture.    Or,  He  Judh 
made  us,  and  we  are  his*  his  people,  and  the  sheep  of  his  pasture. 

The  motives  here  urged  for  serving  and  praising  Jehovah  are  the 
same  with  those  above,  in  Psalm  xev.  6,  7 ;  namely,  that  he  is  our 
"God,"  engaged  by  covenant  on  our  behalf;  that  his  hands  created 
lis,  and  have  since  new  created  us ;  that  we  stand  in  the  peculiar 
relation  of  his  "  people,"  whom  he  hath  chosen  to  himself,  and  over 
whom  he  presideth  as  King  ;  that  Ave  are  "  the  sheep  of  his  pasture," 
for  whom  the  good  Shepherd  laid  down  his  life,  and  whom  he 
nourisheth,  by  the  word  and  sacraments,  unto  eternal  life.  These 
are  points  which  every  Christian  ought  to  "know"  and  believe,  unto 
his  soul's  health.  And  whoever  doth  know  them  aright,  will  ever  he 
ready  with  heart  and  voice  to  obey  the  injunction  which  folio weth 
in  the  next  verse. 

4.  Enter  into  his  gates  with  thanksgiving,  and  into  his  courts  with  praise : 
be  thankful  unto  him,  and  bless  his  name. 

The  Christian  church  is  a  temple,  w7hose  "gates"  stand  continu- 
ally open,  for  the  admission  of  the  nations  from  all  the  four  quarters 
of  the  world.  Rev.  xxi.  13,  25.  Into  the  "  courts"  of  this  temple, 
which  are  now  truly  "  courts  of  the  Gentiles,"  all  men  are  invited 
to  come,  and  offer  their  evangelical  sacrifices  of  "  confession  and 
praise ;"  to  express  their  gratitude  to  their  Saviour,  and  "  bless"  his 
gracious  and  hallowed  "  name."  How  glorious  will  be  that  day 
which  shall  behold  the  everlasting-  o-ates  of  heaven  lifting:  up  their 


&  tr 


P 


heads,  and  disclosing  to  view  those  courts  above,  into  which  the  chil- 
dren of  the  resurrection  are  to  enter,  there,  with  angels  and  arch- 
angels, to  dwell  and  sing  for  evermore  ! 

5.  For  the  Lord  is  good;  his  mercy  is  everlasting :  and  his  truth  endu- 
reth  to  all  generations. 

"  Jehovah  is  good  ;"  he  is  the  source  of  all  beauty  and  perfection 
in  the  creature;  how  altogether  lovely  must  he  needs  be  in  himself! 
"  His  mercy  is  everlasting,"  extending  through  time  into  eternity  ; 
and  "  his  truth,"  or  fidelity  in  accomplishing  his  promises,  "  endureth 
to  all  generations,"  evidenced  to  the  whole  race  of  mankind,  from 
Adam  to  his  last  born  son.  The  Psalms  which  celebrate  these  at- 
tributes, will  never,  therefore,  be  out  of  date,  but  each  successive 
generation  will  chant  them  with  fresh  propriety,  and  fresh  delight, 
until  by  saints  and  angels  they  are  sung  new  in  the  kingdom  of 
God. 


PSALM  CI. 

ARGUMENT. — In  the  person  of  David,  advanced  to  the  throne  of  Israel,  we  hear 
King  Messiah  declaring  how  he  intended  to  walk,  and  to  govern  his  household,  the 

*.  "I  am  persuaded  that  the  Masoretical  correction"^  (and  we  are  his)  is  right: 
the  construction  and  parallelism  hoth  favour  it." — Bishop  Lowth.  A  correspondent 
suggests — Might  not  the  clause  be  rendered  interrogatively — "  Are  not  we  his  people, 
and  the  sheep  of  his  pasture  ?" 


356  A    COMMENTARY    ON    THE    PSALMS. 

church  ;  and  also  describing  the  qualifications  which  he  should  require  in  his  ministers 
and  servants. 

1.  I  will  sing  of  mercy  and  judgment:  unto  thee,  O  Lord,  will  I  sing. 

David  having  determined  to  sing  unto  Jehovah,  chooseth  for  his 
theme  "  mercy  and  judgment ;"  either  that  mercy  which  God  hath 
shown  to  him,  and  that  judgment  which  hath  been  inflicted  on  his 
enemies  ;  or  else,  that  upright  administration  of  mercy  and  judg- 
ment wTith  which  he  himself  intended  to  bless  his  people.  The 
righteous  administration  of  mercy  and  judgment  in  the  kingdom  of 
Messiah  is  a  topic  on  which  his  subjects  always  expatiate  with 
pleasure  and  profit.  His  mercy  encourageth  the  greatest  of  sinners 
to  hope ;  his  judgments  forbid  the  best  of  men  to  presume. 

2.  I  will  behave  myself  wisely  in  a  perfect  way.  O  when  wilt  thou  come 
unto  me?     I  will  walk  within  my  house  with  a  perfect  heart. 

In  return  for  the  favours  of  heaven,  we  hear  the  Israelitish  mon- 
arch declaring  his  resolution,  to  set  his  court  and  kingdom  an  exam- 
ple of  true  wisdom  and  unshaken  integrity ;  at  the  same  time  sigh- 
ing for  that  visitation  of  divine  grace,  which  alone  could  enable  him 
to  put  his  resolution  into  practice,  "O  wiien  wilt  thou  come  unto 
me?"  This  was  ever  the  voice  of  the  church,  longing  for  the  pres- 
ence of  God  in  human  nature,  "  O  when  wilt  thou  come  unto  me  ?" 
And  this  must  ever  be  the  wish  of  a  Christian,  who  knoweth  that 
though  in  himself  he  be  nothing,  yet  that  he  can  do  all  things 
through  Christ,  who  strengtheneth  him  by  his  Spirit  in  the  inner 
man.  Messiah  was  the  only  King  of  Israel  whose  life  held  forth  to 
his  subjects  a  pattern  of  wisdom  and  righteousness,  and  whose  death 
procured  them  grace,  in  their  different  measures  and  degrees,  to  fol- 
low it.  p 

3.  I  will  set  no  wicked  thing  before  mine  eyes :  I  hate  the  work  of  them  that 
turn  aside,  it  shall  not  cleave  to  me. 

11 1  will  set  no  wicked  thing  before  mine  eyes ;"  that  is,  I  will  not 
propose  to  myself,  or  think  of  carrying  into  execution,  any  iniquitous 
scheme  of  politics,  however  advantageous  and  tempting  it  may  ap- 
pear ;  I  will  turn  away  my  eyes  and  my  attention,  and  reject  it  at 
once :  "  I  hate  the  work  of  them  that  turn  aside ;"  of  them  who,  in 
their  counsels  and  their  actions,  deviate  from  the  divine  law  to 
serve  their  own  interest ;  "  it  shall  not  cleave  to  me  ;"  no  such  cor- 
rupt principle  shall  adhere  to  my  soul,  or  find  a  place  in  my  affec- 
tions. How  noble  a  resolution  for  a  king  to  make;  but  how  diffi- 
cult an  one  for  a  king  to  keep  !  Thou  only,  O  King  of  Righteous- 
ness, didst  never  set  any  wicked  thing  before  thine  eyes  ;  thou  only 
hadst  a  perfect  aversion  to  the  ways  of  transgressors. 

4.  Afroward  heart  shall  depart  from  me :  I  will  not  know  a  wicked  person. 

As  is  the  king,  so  will  be  the  court ;  as  is  the  master  of  the  house, 
such  will  be  those  of  his  household.  David,  having  resolved  to 
"walk  within  his  house  with  a  perfect,"  a  sincere  and  upright  "heart," 
determines  at  the  same  time  to  expel  from  thence  all  whose  hearts  were 


A    COMMENTARY    ON    THE    PSALMS.  357 

perverted  and  depraved  :  as  he  would"  set  no  wicked  thing  before  his 
eyes,"  so  neither  would  he  form  any  connexions  with  "  wicked  per- 
sons ;"  they  should  not  be  of  his  acquaintance,  much  less  should 
they  be  his  favourites.  In  the  same  manner  speaketh  our  heavenly 
King,  with  regard  to  the  appointment  of  his  ministers  and  servants: 
— "I  know  you  not,  whence  you  are;  depart  from  me,  all  ye  work- 
ers of  iniquity."     Luke  xiii.  27. 

5.  Whoso  privily  slandereth  his  neighbour,  him  will  I  cut  off:  him  that  hath 
an  high  look,  and  a  proud,  or,  extended,  and  therefore,  insatiable,  heart,  will 
not  I  suffer. 

Detraction,  ambition,  and  avarice,  are  three  weeds  which  spring 
and  flourish  in  the  rich  soil  of  a  court.  The  Psalmist  declareth  his 
resolution  to  undertake  the  difficult  task  of  eradicating  them,  for  the 
benefit  of  his  people,  that  Israelites  might  not  be  harassed  by  inform- 
ers, or  oppressed  by  insolent  and  rapacious  ministers.  Shall  we 
imagine  these  vices  less  odious  in  the  eyes  of  that  King  whose  char- 
acter was  composed  of  humility  and  charity?  or  will  Christ  admit 
those  tempers  into  the  court  of  heaven  which  David  determined  to 
exclude  from  his  court  upon  earth? 

6.  Mine  eyes  shall  be  upon  the  faithful  of  the  land,  that  they  may  dwell 
with  me  ;  he  that  walketh  in  a  perfect  way,  he  shall  serve  me.     ' 

The  "  eyes"  of  princes  cannot  be  better  employed  than  in  looking 
around  them,  in  order  to  choose,  from  among  their  own  subjects,  fit 
and  able  men  to  transact  the  public  business ;  men  of  inviolable 
"fidelity,"  and  unshaken  integrity;  men  who  know  how  to  think 
aright,  and  how  to  speak  what  they  think  ;  men  likewise  who  "  walk 
in  the  perfect  way"  of  holiness,  who  do  not  disgrace  their  politics  by 
their  lives,  or  prejudice  their  master's  cause  by  their  sins,  more  than 
they  can  ever  advance  it  by  their  abilities.  Bishops  may  be  called 
the  "eyes"  of  Christ;  they  are  to  "overlook"  his  people,  and  we 
pray  him  at  the  seasons  of  ordination,  "  so  to  guide  and  govern  their 
minds,  that  they  may  faithfully  and  wisely  make  choice  of  fit  per- 
sons to  serve  in  the  sacred  ministry  of  the  church." 

7.  He  that  workeih  deceit  shall  not  dwell  within  my  house:  he  that  tellelh 
lies  shall  not  tarry  in  my  sight. 

To  purge  a  court  of  "  deceit"  and  "  falsehood,"  was  a  resolution 
worthy  king  David,  worthy  the  representative  of  him  who  styleth 
himself  the  Truth,  from  whose  heavenly  palace  and  city  will  be  for 
ever  excluded,  as  St.  John  informeth  us,  "  whosoever  loveth  and 
maketh  a  lie."     Rev.  xxii.  15. 

8.  /  will  early  destroy  all  the  wicked  of  the  land :  that  1  may  cut  off  all 
wicked  doers  from  the  city  of  the  Lord. 

Every  earthly  prince  should  consider  himself  as  raised  to  a  throne, 
and  invested  with  power,  "  for  the  punishment  of  wickedness  and 
vice,  and  the  maintenance  of  God's  true  religion  and  virtue." 
"Early,"  therefore,  in  the  "morning"  of  his  reign,  he  should  set 
about  the  work  of  reformation,  that  so  the  blessings  of  heaven  may 


358  A   COMMENTARY    ON    THE    PSALMS. 

descend  upon  himself  and  his  people,  according  to  the  infallible  prom- 
ises of  the  Most  High.  And  let  each  individual,  in  like  manner, 
and  for  the  same  reason,  be  zealous  and  diligent  to  reform  his  own 
heart  and  ways,  ever  mindful  of  that  future  most  awTful  morning, 
when  the  King  of  Righteousness  shall  "  cut  off,"  with  the  sword  of 
eternal  judgment,  "all  wicked  doers  from  that^city  of  Jehovah,"  the 
new  and  heavenly  Jerusalem. 


TWENTIETH   DAY.— MORNING   PRAYER. 

PSALM   CII. 

ARGUMENT. — This  Psalm  is  entitled  "  A  prayer  of  the  afflicted,  when  he  is  over- 
whelmed, and  poureth  out  his  complaint  before  the  Lord."  It  seems  to  have  been 
written  during  the  captivity,  by  one  of  the  prophets,  who,  like  Daniel  in  parallel  cir- 
cumstances, 1,  2.  maketh  supplication  before  his  God,  3 — 11.  setteth  forth,  in  the 
most  affecting  strains,  Ws  wretched  and  sorrowful  estate,  or  rather,  perhaps,  that  of 
Jerusalem,  which  he  personates  ;  12.  he  comforteth  himself,  by  reflecting  on  the 
eternity  and  immutability  of  Jehovah  ;  13 — 22.  he  predicteth  and  describeth  the 
restoration  of  Sion,  with  her  enlargement  by  the  accession  of  the  Gentiles,  when 
Messiah  shall  have  visited  and  redeemed  her  ;  23,  24.  he  returneth  again  to  his  la- 
mentations ;  but  25 — 28.  again  reposeth  his  confidence  on  him  who  created  all 
things,  and  who  would  not  fail  to  make  good  his  word  and  promise,  if  not  to  the 
generation  then  present,  yet  to  their  posterity.  This  is  the  fifth  of  those  styled 
"  Penitential  Psalms ;"  and  St.  Paul,  Heb.  i.  10,  hath  asserted,  that  it  is  addressed  to 
the  eternal  Son  of  God,  and  Saviour  of  the  world. 

1.  Hear  my  prayer,  O  Lord,  and  let  my  cry  come  unto  thee.  2.  Hide  not 
thy  face  from,  me  in  the  day  when  I  am  in  trouble;  incline  thine  ear  unto  me: 
in  the  day  when  7  call,  ansicer  me  speedily. 

Sin  and  sorrow  force  "  prayers"  and  "  cries "  from  the  sons  of 
Adam.  The  first  petition  here  preferred  is,  that  these  prayers  and 
cries  may  he  "heard"  in  heaven.  The  day  of  human  life  is  "a 
day  of  trouble,"  a  day  of  darkness  and  gloominess,  which  nothing 
can  brighten,  but  the  light  of  God's  "  countenance ;"  nothing  can 
render  comfortable,  but  a  "  speedy  answer"  of  mercy  and  peace  from 
above. 

3.  For  my  days  are  consumed  away  like,  or,  in,  smoke,  and  my  bones  are 
burnt  as  an  hearth,  or,  a  firebrand. 

The  effects  of  extreme  grief  on  the  human  frame  are  compared 
to  those  which  fire  produceth  upon  fuel.  It  exhausts  the  radical 
moisture,  and.  by  so  doing,  soon  consumes  the  substance.  A  man's 
time  and  his  strength  evaporate  in  melancholy,  and  his  "  bones," 
those  pillars  and  supports  of  his  body,  become  like  wood,  on  which 
the  fire  hath  done  its  work,  and  left  it  without  sap,  and  without  co- 
hesion. A  single  penitent,  or  a  whole  church,  bewailing  their  re- 
spective transgressions,  when  under  the  rod  of  God,  may  use  these 
-words,  and  will  understand  the  force  of  them. 

4.  My  heart  is  smitten  and  withered  like  grass  ;  so  that  I  forget  to  eat  my 
bread. 

The  metaphor  is  continued,  and  the  "  heart "  itself,  out  of  which 


A    COMMENTARY    ON    THE    PSALMS. 

flow  the  streams  of  life,  is  represented  as  suffering  that  from  grief 
which  the  "grass"  of  the  field  suffers  from  the  burning  heat  of  the 
sun  :  it  is  "  smitten  and  withered."  And  when  grief  hath  thus  dejected 
the  spirits,  the  man  has  no  appetite  for  that  food  which  is  to  recruit 
and  elevate  them.  Ahab,  smitten  with  one  kind  of  grief,  David 
with  another,  and  Daniel  with  a  third,  all  "  forgot,"  or  "  refused  to 
eat  their  bread :"  1  Kings,  xxi.  4  ;  2  Sam.  xii.  16 ;  Dan.  x.  3. 
Such  natural  companions  are  "  mourning  and  fasting." 

5.  By  reason  of  the  voice  of  my  groaning,  my  bones  cleave  to  my  skin. 

Extremity  of  sorrow  causeth  the  flesh  to  waste,  and  the  bones  to 
press  upon  the  skin,  through  which  they  are  ready  to  force  their  way. 
Sickness  is  the  chastisement  of  heaven,  inflicted  often  upon  us  to 
supply  the  want  of  that  discipline  which  we  should  exercise  upon 
ourselves.  "  For  if  wre  would  judge  ourselves,  we  should  not  be 
judged.  But  wThen  we  are  judged,  wre  are  chastened  of  the  Lord, 
that  we  should  not  be  condemned  w7ith  the  world."     1.  Cor.  xi.  31. 

6.  /  am  like  the  pelican  of  the  wilderness :  I  am  like  an  owl,  or,  bittern,  of 
the  desert,  or,  of  waste,  ruinous  places.  7.  1  watch,  and  am  as  a  sparrow 
alone  upon  the  house-top. 

The  sorrowful  man  is  naturally  desirous  of  retiring  from  the 
world,  to  vent  his  complaints  in  solitude,  and  to  pass  the  nights  in 
watchfulness  and  prayer.  In  such  a  situation  the  true  penitent 
placeth  himself,  worthily  to  bewail  his  sins,  and  deprecate  the  judg- 
ments of  his  God.  And  to  such  a  situation  did  captivity  place  the 
daughter  of  Sion,  that  she  might  do  likewise.  The  use  which 
Daniel  made  of  it  for  this  purpose  may  be  seen  in  his  ninth  chapter. 

•      8.  Mine  enemies  reproach  me  all  the  day :  and  they  that  are  mad  against 
me,  are  sworn  against  me. 

The  scoffs  and  reproaches  of  men  are  generally  added  to  the  chas- 
tisements of  God  ;  or  rather,  perhaps,  are  a  part,  and  sometimes  the 
bitterest  part  of  them.  How  the  enemies  of  Jerusalem  behaved,  in 
the  day  of  her  calamity,  is  well  known.  How  carnal  and  ungodly 
men  behave  to  a  penitent,  when  mourning  for  his  sins,  under  the 
afflicting  hand  of  heaven,  is  as  well  known. 

9.  For,  or,  Therefore,  I  have  eaten  ashes  like  bread,  and  mingled  my  drink 
with  weeping.  10.  Because  of  thine  indignation  and  wrath  ;  for  thou  hast 
lifted  me  up,  and  cast  me  down. 

By  "  eating  ashes  and  drinking  tears,"  we  may  understand  the 
same  as  if  it  had  been  said,  "  1  have  eaten  the  bread  of  humiliation, 
and  drank  the  water  of  affliction ;"  ashes  being  the  emblem  of  one, 
and  tears  the  consequence  of  the  other ;  while  the  actions  of  "  eat- 
ing and  drinking,"  intimate  to  us  the  fulness  and  satiety  which  the 
sufferer  had  experienced  of  both,  from  the  "  wrath  and  indignation 
of  God."  Prosperity  and  adversity  are  from  him  :  "  he  liftelh  up, 
and  he  casteth  down ;"  he  lifteth  up  Jerusalem  above  all  the  earth ; 
and  he  cast  her  down,  to  be  trodden  under  foot  by  the  Gentiles. 


360  A   COMMENTARY    ON    THE    PSALMS. 

11.  My  days  are  like  a  shadow  that  declineth :  and  lam  withered  like  grass. 
12.  But  thou,  O  Lord,  shalt  endure  for  ever  ;  and  thy  remembrance  unto  all 
generations. 

A  "shadow"  never  continueth  in  one  stay,  but  is  still  gliding  im- 
perceptiby  on,  lengthening  as  it  goes,  and  at  last  vanisheth  into 
darkness.  The  period  of  its  existence  is  limited  to  a  day  at  furthest. 
The  rising  sun  gives  it  birth,  and  in  that  moment  when  the  sun 
sets  it  is  no  more.  The  "  grass"  of  the  field,  in  like  manner,  hath 
a  being  of  the  same  duration.  In  the  morning,  clothed  with  ver- 
dure and  beauty,  refresheth  and  delighteth  the  eye  of  the  beholder; 
but  the  evening1  findeth  it  cut  down,  dried  up,  and  withered.  Such 
is  the  life  of  man,  sojourning  in  the  land  of  his  captivity,  and  do- 
ing penance  for  his  sins.  But  the  eternity  of  Jehovah,  the  infalli- 
bility of  his  promises,  and  the  remembrance  of  his  former  works 
and  mercies,  comfort  our  hearts,  and  encourage  us  to  hope,  nay, 
even  to  rejoice,  in  the  midst  of  sorrow  and  tribulation. 

13.  Thou  shalt  arise,  and  have  mercy  upon  Sion  ;  for  the  time  to  favour 
her,  yea,,  the  set  time  is  come.  14.  For  thy  servants  take  pleasure  in  her  stones, 
and  favour  the  dust  thereof 

From  this  passage,  and  what  follows,  it  appears  that  the  suppliant, 
in  this  Psalm,  bewails  not  only  his  own  miseries,  but  those  of  the 
church.  Israel  was  in  captivity,  and  Sion  a  desolation.  A  "  time" 
notwithstanding,  a  "  set  time,"  there  was  at  hand,  when  God  had 
promised  to  "  arise,  and  to  have  mercy  upon  her."  The  bowels  of 
her  children  yearned  over  her  ruins  ;  they  longed  to  see  her  rebuilt, 
and  were  ready,  whenever  the  word  of  command  should  be  given, 
to  set  heart  and  hand  to  the  blessed  work.  Such  ought  to  be  our 
affection  towards  our  Sion,  however  afflicted  and  destitute  she  may,4 
at  any  time,  appear  to  be  ;  such  should  be  our  faith  in  the  promises 
of  God  concerning  the  future  glorification  of  his  church,  at  the  time 
appointed. 

15.  So  the  heathen  shall  fear  the  name  of  the  Lord  :  and  all  the  kings  of 
the  earth  thy  glory.  16.  When  the  Lord  shall  build  up  Sum,  he  shall  appear 
in  his  glory.  17.  He  will  regard  the  prayer  of  the  destitute,  and  not  despise 
their  prayer. 

The  object  to  which  the  prophets  of  old  had  chiefly  respect,  was 
not  only  the  deliverance  of  Israel  from  Babylon,  and  the  rebuilding 
of  the  material  temple,  but  the  salvation  of  sinners,  and  the  erection 
of  the  Christian  church,  in  the  days  of  Messiah's  kingdom.  "When 
the  Lord"  Jesus  thus  "  built  up  Sion,  he  appeared  in  his  glory  :  the 
heathen  feared  his  name,  and  all  the  kings  of  the  earth"  adored  his 
majesty,  because  he  had  "  regarded  the  prayer  of  the  destitute"  sons 
of  Adam,  in  their  worse  than  Babylonish  captivity,  and  had  arisen 
himself  to  be  their  Saviour  and  mighty  Deliverer.  We,  in  these 
latter  days,  look  and  pray  for  the  second  appearance  of  the  same 
Redeemer,  with  power  and  great  glory,  to  raise  the  dead,  and  to 
build  up  from  the  dust  a  Jerusalem  which  shall  experience  no  more 
vicissitudes,  but  continue  for  ever  in  unchangeable  beauty  and 
brightness. 


A    COMMENTARY    ON    THE    PSALMS.  361 

18.  Tills  shall  be  written  for  the  generation  to  come;  and  the  people  which 
shall  be  created  shall  praise  the  Lord. 

The  history  of  "  this"  redemption  and  restoration  by  Messiah,  thus 
foretold,  hath  been  "  written"  in  the  Gospel  for  the  benefit  of  "  after 
generations,"  to  the  end  that  "  the  people  who  are  created"  anew  in 
Christ  Jesus  may,  from  age  to  age,  praise  Jehovah,  in  psalms  and 
hymns,  and  spiritual  songs  ;  as  it  is  done  at  this  day  in  the  church, 
and  will  ever  continue  to  be  done,  till  the  choirs  of  heaven  and  earth 
shall  be  united  before  the  throne  of  the  Lamb. 

19.  For  he  hath  looked  down  from,  the  height  of  his  sanctuary :  from  heaven 
did  the  Lord  behold  the  earth;  20.  To  hear  the  groaning  of  the  prisoner, 
to  loose  those  that  are  appointed  to  death;  21.  To  declare  the  name  of  the 
Lord  in  Sion,  and  his  praise  in  Jerusalem  ;  22.  When  the  people  are  gathered 
together,  and  the  kingdoms,  to  serve  the  Lord. 

Redemption  is  the  subject  of  praise  in  the  Christian  church  ;  and 
the  process  of  that  great  work  is  here  described  by  images  borrowed 
from  the  temporal  deliverance  and  restoration  of  Israel.  God  is 
represented  as  looking  with  an  eye  of  pity  from  heaven  upon  poor 
mankind  ;  as  hearing  the  groans  of  sinners,  fast  bound  in  the  chains 
of  their  sins,  and  sentenced  to  death  eternal ;  as  coming  down  to 
forgive  and  to  release  them  ;  that,  being  so  forgiven  and  released, 
they  might  cause  the  church  to  resound  with  his  praises,  when,  upon 
the  preaching  of  the  gospel,  it  should  be  filled  with  converts  assem- 
bled from  every  people  and  kingdom  of  the  world.  Look  down,  O 
Lord  Jesu,  yet  once  again  upon  thy  servants,  still  under  the  dominion 
of  death,  and  the  bondage  of  corruption  ;  loose  these  chains,  even 
these  also,  O  Lord,  and  bring  us  forth  into  the  glorious  liberty  of 
thy  children  ;  that,  with  the  whole  assembly  of  the  redeemed,  in  the 
heavenly  Jerusalem,  we  may  bless  and  praise  thy  name  for  ever  and 
ever. 

23.  He  weakened  my  strength  in  the  way  ;  he  shortened  my  days. 

The  prophet,  in  the  person  of  captive  Sion,  having,  from  verse  13 
to  verse  22,  expressed  his  faith  and  hope  in  the  promised  redemption, 
now  returns  to  his  mournful  complaints,  as  at  verse  11.  Israel 
doubteth  not  of  God's  veracity,  but  feareth  lest  his  heavy  hand  should 
crush  the  generation  then  in  being,  before  they  should  behold  the 
expiration  of  their  troubles.  They  were  in  "the  way,"  but  their 
"  strength"  was  so  "  weakened,"  and  their  "  days  shortened,"  that 
they  almost  despaired  of  holding  out  to  their  journey's  ena^  A  sore 
trial  hath  the  Christian  church  to  undergo  in  the  last  days,  before 
the  second  advent  of  her  Lord  and  Saviour.  Strong  faith  and  in- 
vincible patience  will  be  necessary  to  enable  her  to  endure  until  the 
end  shall  come. 

24.  And,  I  said.  O  my  God,  take  me  not  away  in  the  midst  of  my  days :  thy 
years  are  throughout  all  generations. 

Israel  prayeth  that  the  holy  seed  might  not  be  extirpated,  and 
perish  by  a  kind  of  untimely  death,  ere  yet  the  promise  had  been 
made  good,  and  Sion  had  seen  the  salvation  of  her  God.     Every 

46 


362  A    COMMENTARY    ON    THE    PSALMS. 

man  hath  reason  to  pray,  that  God  would  not  "  take  him  away  in 
the  midst  of  his  days,"  or  call  upon  him  when  unprepared  ;  but  that 
time  may  be  allowed  him  to  perfect  his  repentance,  and  to  work  out 
his  salvation. 

25.  Of  old  hast  thou  laid  the  foundation  of  the  earth  ;  and  the  heavens  are 
the  work  of  thy  hands.  26.  They  shall  perish,  but  thou  shatt  endure;  yea} 
all  of  them  shall  wax  old  like  a  garment,  as  a  vesture  shalt  thou  change  them, 
and  they  shall  be  changed.  27.  But  thou,  art  the  same,  and  thy  years  shall 
have  no  end. 

Amidst  the  changes  and  chances  of  this  mortal  life,  one  topic  of 
consolation  will  ever  remain,  namely,  the  eternity  and  immutability 
of  God  our  Saviour,  of  him  who  was,  and  is,  and  is  to  come.  King- 
doms and  empires  may  rise  and  fall ;  nay,  the  heavens  and  the  earth, 
as  they  were  originally  produced  and  formed  by  the  Word  of  God 
the  Son,  or  second  person  in  the  Trinity,  to  whom  the  Psalmist  here 
addresseth  himself,  see  Heb.  i.  10  ;  so  will  they,  at  the  day  appointed, 
be  folded  up  and  laid  aside,  as  an  old  and  worn-out  garment ;  or,  if 
the  substance  remain,  the  present  form  and  fashion  of  them  will 
perish,  and  they  will  be  utterly  changed  and  altered  from  the  state 
in  which  they  now  are.  But  Jehovah  is  ever  the  same  ;  his  years 
have  no  end,  nor  can  his  promise  fail,  any  more  than  himself. 
"Heaven  and  earth,"  saith  he,  "shall  pass  away;  but  my  words 
shall  not  pass  away."     Matt.  xxiv.  35. 

28.  The  children  of  thy  servants  shall  continue  ;  and  their  seed  shall  be 
established-  before  thee. 

Whatever  be  the  fate  of  the  present  generation,  whether  they  may 
live  to  see  the  accomplishment  of  all  that  has  been  foretold  or  not, 
yet  the  word  of  God  standeth  sure ;  there  shall  be  always  a  church, 
and  a  holy  seed,  to  whom  the  promises  shall  be  made  good.  They 
have  already  been  fulfilled  with  regard  to  the  advent  of  Messiah, 
and  the  vocation  of  the  Gentiles.  The  events  which  are  behind  will 
be  brought  forward  and  come  to  pass  in  their  seasons,  until  the 
counsel  of  God  shall  be  finished,  and  every  prediction  receive  its  full 
accomplishment  in  the  glorification  of  the  redeemed. 


PSALM   CUT. 

ARGUMENT. — In  this  evangelical  and  most  comfortable  hymn,  David,  after,  1,  2.  ex- 
citing himself  to  the  work,  3 — 5.  praiseth  Jehovah  for  the  mercies  of  redemption ; 
6,  7.  celebrateth  his  goodness  to  Moses  and  Israel;  8 — 13.  setteth  forth  the  divine 
philanthropy,  under  various  beautiful  expressions  and  images  ;  14 — 16.  describeth,  in 
a  manner  wonderfully  affecting,  man's  frail  and  perishable  state  ;  but,  17,  18.  lead- 
eth  him,  for  consolalion,  to  the  everlasting  mercy  of  God  in  Christ,  the  stability  of 
whose  throne  and  kingdom,  19.  he  declareth,  and,  20 — 22.  calleth  upon  heaven  and 
earth  to  join  with  him  in  blessing  and  praising  his  holy  name. 

1.  Bless  the  Lord,  O  my  soul ;  and  all  that  is  within  me  bless  his  holy  name.. 

The  Psalmist,  about  to  utter  a  song  of  praise,  first  endeavours  to 

awaken  and  stir  up  his  "  soul "  to  the  joyful  task.     He  calleth  forth 


A    COMMENTARY    ON    THE    PSALMS.  363 

all  his  powers  and  faculties,  "all  that  is  within  him,"  that  every  part 
of  his  frame  may  glorify  its  Saviour ;  that  the  understanding  may 
know  him,  the  will  choose  him,  the  affections  delight  in  him,  the 
heart  believe  in  him,  and  the  tongue  confess  him.  "  Bless  the  Lord, 
O  my  soul,  and  all  that  is  within  me,  bless  his  holy  name." 

2.  Bless  the  Lord,  O  my  soul  and  forget  not  all  his  benefits. 

Thanksgiving  cannot  be  sincere  and  hearty,  unless  a  man  bear 
impressed  upon  his  mind,  at  the  time,  a  quick  sense  of  "benefits" 
received  ;  and  "  beneiits  "  we  are  most  of  us  apt  to  "  forget ;"  those 
especially,  which  are  conferred  upon  us  by  God.  Therefore  David 
repeateth  his  self-awakening  call,  and  summoneth  all  his  powers  of 
recollection,  that  none  of  the  divine  favours  might  continue  un- 
noticed and  unacknowledged.  A  catalogue  of  such  particular  mer- 
cies, temporal  and  spiritual,  as  each  individual  hath  experienced 
through  life,  might  be  of  service,  to  refresh  the  memory  upon  this 
important  head. 

3.  Who  forgiveth  all  thine  iniquities :  who  healeth  all  thine  infirmities. 

At  the  head  of  God's  mercies  must  for  ever  stand  "  remission  of 
gin,"  or  that  full  and  free  pardon  purchased  for  us  by  Jesus  Christ, 
whereby,  if  we  truly  repent  and  believe  in  him,  our  transgressions, 
though  ever  so  many,  and  ever  so  great,  are  done  away,  and  be- 
come as  if  they  had  never  been  ;  from  a  state  of  guilt  we  pass  into 
one  of  justification,  from  a  state  of  enmity  into  one  of  reconciliation, 
from  a  state  of  servitude  into  one  of  liberty  and  sonship.  Next  to 
the  pardon  of  sin,  considered  as  a  crime,  we  are  to  commemorate 
the  cure  of  it,  considered  as  a  disease,  or  indeed  as  a  complication  of 
diseases  : — "  Who  healeth  all  thine  infirmities."  The  body  experi- 
enceth  the  melancholy  consequences  of  Adam's  offence,  and  is  sub- 
ject to  many  "infirmities;"  but  the  soul  is  subject  to  as  many. 
What  is  pride,  but  lunacy?  what  is  anger,  but  a  fever?  what  is 
avarice,  but  a  dropsy?  what  is  lust,  but  a  leprosy?  what  is  sloth, 
but  a  dead  palsy?  Perhaps  there  are  spiritual  maladies  similar  to 
all  corporeal  ones.  When  Jesus  Christ  was  upon  earth,  he  proved 
himself  the  physician  of  men's  souls,  by  the  cures  which  he  wrought 
upon  their  bodies.  It  is  he  alone  who  "  forgiveth  all  our  iniquities;" 
it  is  he  alone  who  "healeth  all  our  infirmities."  And  the  person 
who  findeth  his  sin  "cured,"  hath  a  well-grounded  assurance  that 
it  is  "  forgiven." 

4.  Who  recUemeth  thy  life  from  destruction  ;  uho  crownelh,  or,  encircleth, 
thee  with  toeing  kindness  and  tender-  mercies. 

Man  hath  two  "lives;"  he  is,  therefore,  subject  to  a  double  "de- 
struction ;"  and,  consequently,  capable  of  a  two-fold  "  redemption." 
He  who  is  recovered  from  sickness,  and  thereby  redeemed  from  that 
destruction  which  natural  death  bringeth  upon  the  body,  will  un- 
doubtedly sing  this  strain  in  transports  of  gratitude  ;  and  he  ought  so 
to  do.  But  what  will  be  the  sensations  of  him  who  celebrates,  in  the 
same  words,  the  spiritual  redemption  of  his  soul  from  death  and  do- 


364  A    COMMENTARY    ON   THE    PSALMS. 

struction  everlasting?  How  is  he  "crowned"  with  the  "loving 
kindness"  of  Jehovah  ;  how  is  he  "  encircled "  by  the  arms  of 
"  mercy !"  "  Length  of  days  is  in  her  right  hand,  and  in  her  left  hand 
riches  and  honour  :"  never  ending  "  length  of  days  ;"  true  "  riches," 
that  abide  for  ever ;  and  "  the  honour  which  cometh  from  God 
only." 

5.  \Wio  satisfeth  thy  mouth  with  good  things ;  so  that  thy  youth  is  re- 
newed like  the  eagle's. 

It  is  God  who  giveth  us  the  "good  things"  of  this  world,  and 
who  giveth  us  likewise  an  appetite  and  a  taste  to  enjoy  them.  It  is 
God  who  restoreth  a  body,  emaciated  by  sickness,  to  bloom,  vigour, 
and  agiliiy.  And  he  doth  greater  things  than  these.  He  "  satis- 
fieth" all  the  desires  of  the  soul  with  a  banquet  of  spiritual  dainties, 
and  bestoweth  on  her  a  relish  for  the  same.  By  the  renovating 
power  of  his  Spirit,  he  restoreth  her  from  decrepitude,  to  the  health 
and  strength  of  a  young  "  eagle,"*  so  that  she  can  ascend  up  on 
high,  and  Contemplate  the  splendour  of  the  Sun  of  righteousness. 
Thus,  at  the  day  of  the  resurrection,  clothed  anew  with  salvation 
and  glory,  the  body  likewise  shall  arise  from  earth,  and  fly  away  as 
an  eagle  toward  heaven,  to  begin  an  immortal  life,  and  be  for  ever 
young. 

6.  The  Lord  executeth  righteousness  and  judgment  for  all  that  are  op- 
pressed. 7.  He  made  known  his  ways  unto  Moses,  his  acts  unto  the  children 
of  Israel. 

From  a  consideration  of  his  own  particular  case,  the  Psalmist 
maketh  a  general  reflection  on  that  attribute  of  God,  which  inclineth 
him  to  deliver  his  people,  and  to  punish  their  oppressors,  of  what 
kind  soever  they  be.  And  here  that  grand  display  of  the  "  ways" 
and  "  works"  of  Jehovah,  the  redemption  of  "  Israel"  by  the  hand 
of  "  Moses,"  immediately  occurs,  and  is  celebrated.  Thus  each  pri- 
vate mercy,  whether  of  a  temporal  or  spiritual  nature,  should  remind 
us  of  that  public  and  universal  blessing  of  redemption  by  Jesus 
Christ,  from  which  every  other  blessing  floweth,  as  a  stream  from  its 
fountain,  and  for  which  God  ought,  therefore,  upon  all  occasions,  to 
be  praised  and  glorified. 

8.  The  Lord  is  merciful  and  gracious,  slow  to  anger,  and  plenteous  in  mercy. 

When  Moses  desired  Jehovah  to  show  him  his  "  way"  and  his 
"  glory,"  Exod.  xxxiii.  13,  18,  Jehovah  passed  by,  and  proclaimed 
himself,  as  here,  "  Jehovah,  merciful  and  gracious,"  &c.  Exod. 
xxxiv.  6.  How  full  of  consolation  to  the  penitent  soul  are  all  the 
words  of  this  verse !     "The  Lord  is  merciful,"  aim,  the  bowels  of 


*  Of  all  birds  it  is  known  that  they  have  yearly  their  moulting  times,  when  they  shed 
their  old,  and  are  fresh  furnished  with  a  new  stock  of  feathers.  This  is  most  observable 
of  hawks  and  vultures,  and  especially  of  "  eagles,"  which,  when  they  are  near  an 
hundred  years  old,  cast  their  feathers,  and  become  bald  and  like  young  ones,  and  then 
new  feathers  sprout  forth.  Thus  St.  Ambrose,  "  Aquila  longam  ©tatem  ducit,  dum. 
vetustis  plumis  fatiscentibus,  nova  pennarum  successione  juvenescit." — Dr  Hammond. 


A    COMMENTARY    ON    THE    PSALMS.  365 

his  tender  compassion  yearn  over  us,  as  those  of  a  mother  yearn 
over  the  child  of  her  womb  ;  "  yea,  the  woman  may  forget  her 
sucking  child,  yet  can  he  not  forget  us:"  Isa.  xlix.  15.  He  is  "gra- 
cious," -jinn,  ready  to  give  us  freely  all  things  that  are  needful  for  our 
salvation.  He  is  "  slow  to  anger,"  bearing  with  the  frowardness  of 
his  children,  with  their  provocations  and  relapses  for  forty,  fifty,  sixty, 
seventy  years  together,  before  he  strikes  the  blow  ;  giving  them,  by 
this  his  long-suffering,  time  for  repentance.  And  he  is  "  plenteous 
in  mercy,"  lonan,  "great,  mighty  in  mercy,"  placing  his  chief  glory 
in  this  attribute,  and  hereby  teaching  us  how  to  estimate  true 
greatness. 

9.  He  will  not  always  chide :  neither  will  he  keep  his  anger  for  ever. 
10.  He  hath  not  dealt  with  us  after  our  sins  ;  nor  rewarded  us  according  to 
our  iniquities. 

God's  chastisements  are  some  of  the  most  eminent  proofs  of  his 
mercy.  They  are  sent  to  reclaim  us,  and  to  save  us  from  eternal 
punishment.  They  continue  not  always,  but  are  removed  when 
they  have  done  their  work  ;  and  while  they  last,  are  as  nothing  in 
comparison  of  those  heavy  stripes  which  our  sins  have  deserved. 

11.  For  as  the  heaven  is  high  above  the  earth,  so  great  is  his  mercy  to- 
wards them  that  fear  him.  12.  As  far  as  the  east  is  from  the  west,  so  far 
hath  he  removed  our  transgressions  from  us.  13.  Like  as  a  father  pitieth  his 
children,  so  the  Lord  pitieth  them  that  fear  him. 

We  are  here  presented  with  three  of  the  most  beautiful,  apposite, 
and  comforting  similitudes  in  the  world.  When  we  lift  up  our  eyes, 
and  behold  around  us  the  lofty  and  stupendous  vault  of  heaven,  en- 
circling, protecting,  enlightening,  refreshing,  and  cherishing  the 
earth,  and  all  things  that  are  therein,  we  are  bidden  to  contemplate 
in  this  glass  the  immeasurable  height,  the  boundless  extent,  and  the 
salutary  influences  of  that  mercy  which,  as  it  were,  embraceth  the 
creation,  and  is  over  all  the  works  of  God.  Often  as  we  view  the 
sun  arising  in  the  east,  and  darkness  flying  away  from  before  his 
face  towards  the  opposite  quarters  of  the  heavens,  we  may  see  an 
image  of  that  goodness  of  Jehovah,  whereby  we  are  placed  in  the 
regions  of  illumination,  and  our  sins  are  removed  and  put  far  away 
out  of  his  sight.  And  that  our  hearts  may,  at  all  times,  have  confi- 
dence towards  God,  he  is  represented  as  bearing  towards  us  the  fond 
and  tender  affection  of  a  "  father,"  ever  ready  to  defend,  to  nourish, 
and  to  provide  for  us,  to  bear  with  us,  to  forgive  us,  and  to  receive  us 
in  the  parental  arms  of  everlasting  love. 

14.  For  he  knowelh  our  frame  ;  he  remembereth  that  we  are  dust.  15.  As 
for  man,  his  days  are  as  gras's  ;  as  a  flower  of  the  field,  so  he  flour isheth. 
16.  For  the  wind  passeth  over  it.  and  it  is  gone;  and  the  place  thereof  shall 
know  it  no  more. 

The  consideration  of  man's  frail  and  perishable  estate  weighs 
with  the  Almighty,  and  prevails  upon  him  to  spare  his  creature. 
And  doth  not  the  tear  of  compassion  start  in  the  eye  of  him  who 
reads  the  description  which  David  hath  given  of  it  in  these  verses  ? 


366  A    COMMENTARY    ON    THE    PSALMS. 

"  Man,"  fallen  man,  mortal  man — "  his  days  are  as  grass  ;"  like  that 
he  cometh  out  of  the  earth,  and  continueth  but  a  short  time  upon  it ; 
"  as  a  flower  of  the  field,"  fair  but  transient,  "  so  he"  unfoideth  his 
beauty  in  youth,  and  ';  flourished)"  awhile  in  the  vigour  of  man- 
hood ;  but  lo,  in  a  moment,  the  breath  of  heaven's  displeasure,  as  a 
blighting  'c  wind  passeth  over  him,  and  he  is  gone  ;"  he  boweth  his 
drooping  head,  and  mingleth  again  with  his  native  dust  ;  his  friends 
and  his  companions  look  for  him  at  the  accustomed  spot,  which  he 
once  adorned — but  in  vain — the  earth  has  opened  her  mouth  to  re- 
ceive him,  and  "  his  place  shall  know  him  no  more." 

17.  But  the  mercy  of  the  Lord  is  from  everlasting  to  everlasting  upon  them 
that  fear  him;  and  his  righteousness  unto  children^  children:  18.  To  such 
as  keep  his  covenant,  arid  to  those  that  remember  his  commandments  to  do 
them. 

Let  not  man  presume,  who  withereth  like  the  green  herb  ;  but 
then,  let  not  man  despair,  whose  nature,  with  all  its  infirmities,  the 
Son  of  God  hath  taken  upon  him.  The  flower  which  faded  in 
Adam,  blooms  anew  in  Christ,  never  to  fade  again.  "  The  mercy 
of  Jehovah,"  in  his  Messiah,  "  is  everlasting  ;"  and  of  that  everlast- 
ing mercy,  poor  frail  man  is  the  object.  It  extendeth  to  all  the  gen- 
erations of  the  faithful  servants  of  God.  Death  shall  not  deprive 
them  of  its  benefits,  nor  shall  the  grave  hide  them  from  the  effica- 
cious influence  of  its  all-enlivening  beams,  which  shall  pierce  even 
into  those  regions  of  desolation,  and  awaken  the  sleepers  of  six 
thousand  years.  Man  must  pay  to  justice  the  temporal  penalty  of 
his  sins  ;  but  mercy  shall  raise  him  again,  to  receive  the  eternal  re- 
ward, purchased  by  his  Saviour's  righteousness.  A  passage  in  the 
First  Epistle  of  St.  Peter  doth  most  admirably  illustrate  this  part  of 
our  Psalm  :  "  We  are  born  again  not  of  corruptible  seed,  but  of  in- 
corruptible, by  the  word  of  God,  which  liveth  and  abideth  for  ever. 
For  all  flesh  is  grass,  and  all  the  glory  of  man  as  the  flowTer  of  grass. 
The  grass  withereth,  and  the  flower  thereof  falleth  away  ;  but  the 
word  of  the  Lord  endureth  for  ever.  And  this  is  the  word  which  by 
the  gospel  is  preached  unto  you."     1  Pet.  i.  23,  &c. 

19.  The  Lord  hath  prepared  his  throne  in  the  heavens  ;  and  his  kingdom 
ruleth  over  ail. 

The  glorious  person  who  worketh  all  these  wonders  of  mercy  for 
his  people,  the  Word  of  God,  and  Saviour  of  the  world,  is  trium- 
phantly seated  upon  his  "  throne  in  heaven,"  and  is  possessed  of  all 
power  to  accomplish  his  will,  even  until  all  things  shall  be  subdued 
unto  him.  The  glories  of  his  throne,  the  brightness  of  his  excellent 
majesty,  and  the  might  of  his  irresistible  power,  are  described  at  large 
by  St.  John,  Rev.  iv.  v.  xix. 

20.  Bless  the  Lord,  ye  tits  angels,  that  excel  in  strength,  that  do  his  com- 
mandments, hearkening  unto  the  voice  cf  his  word.  21.  Bless  ye  the  Lord, 
all  ye  his  hosts;  ye  ministers  of  his.  that  do  his  pleasure.  22.  Bless  the 
Lord,  all  his  works,  in  all  places  of  his  dominion :  bless  the  Lord,  O  my 
soul. 

Joy  is  observed  to  be  of  a  diffusive  and  communicative  nature, 


A    COMMENTARY    ON    THE    PSALMS.  367 

The  heart  of  the  Psalmist  is  full  and  overfloweth  with  it.  Unable 
worthily  to  praise  Jehovah  for  his  mercies  vouchsafed  to  the  church, 
he  inviteth  heaven  and  earth  to  join  with  him,  and  to  celebrate  in 
full  chorus,  the  redemption  of  man.  St.  John  saw  the  throne  of 
Messiah  prepared;  he  beheld  the  universal  band  assembled  ;  and  he 
heard  when  "  all  the  angels  round  about  the  throne,  ten  thousand 
times  ten  thousand,  and  thousands  of  thousands,  with  every  creature 
in  heaven,  earth,  and  sea,"  lifted  up  their  voices  and  sang  together, 
"Blessing,  and  honour,  and  glory,  and  power  be  unto  him  that  sit- 
teth  upon  the  throne,  and  unto  the  Lamb,  for  ever  and  ever." 


TWENTIETH  DAY— EVENING  PRAYER. 

PSALM   CIV. 

ARGUMENT. — This  is  an  eucharistic  hymn,  full  of  majesty  and  sweetness,  ad- 
dressed to  Jehovah,  as  Creator  of  the  world.  It  setteth  forth  his  glory,  wisdom, 
goodness,  and, power,  displayed,  1 — 9.  in  the  formation  of  the  heavens  and  earth  ; 
10 — 18.  in  the  various  provision  made  for  beasts,  and  birds,  and  for  man,  the  lord  of 
all ;  19 — 24.  in  the  revolutions  of  the  celestial  bodies,  and  the  consequent  inter- 
changes of  day  and  night,  of  labour  and  rest ;  25,  26.  in  the  sea,  and  every  thing 
that  moveth  in  or  upon  the  waters.  27 — 30.  The  dependence  of  the  whole  creation 
upon  God  for  its  being  and  well  being,  is  beautifully  represented,  with,  31,  32.  the 
glory  which  the  Creator  receiveth  from  his  works,  the  pleasure  which  he  taketh  in 
them,  and  the  power  which  he  hath  over  them.  33.  The  Psalmist  declareth  his 
resolution  ever  to  praise  Jehovah,  and,  34.  predicteth  the  destruction  of  those  who 
refuse  or  neglect  so  to  do.  As  there  is  a  similitude  between  the  natural  and  the 
spiritual  creation,  allusions  of  that  sort  are  frequently  made  in  the  ensuing  comment, 
which  may,  perhaps,  point  out  the  reason  why  the  church  hath  appointed  this  Psalm 
to  be  used  on  Whitsunday. 

1.  Bless  the  Lord,  O  my  soul :  O  Lord  my  God,  thou  art  very  great,  thou 
-art  clothed  icith  honour  and  majesty  ;  Heb.  with  glory  and  beauty.  2.  Who 
coverest  thyself  with  light  as  with  a  garment ;  who  stretchest  out  the  heavens 
like  a  curtain,  i.  e.  of  a  tent,  or,  pavilion. 

The  Scriptures  inform  us,  that  the  same  person  who  redeemed 
the  world  did  also  create  it.  In  the  hundredth  and  second  Psalm,  as 
we  are  assured  by  St.  Paul,  "  to  the  Son  it  is  said,  Thou,  Lord,  in 
the  beginning  hast  laid  the  foundation  of  the  earth,  and  the  heavens 
are  the  works  of  thy  hands."  To  him,  therefore,  as  Creator,  is  the 
hundredth  and  fourth  Psalm  likewise  addressed.  He  is  described  as 
invested  with  "  the  glory  which  he  had  with  the  Father  before  the 
world  was ;"  a  glimpse  of  which  he  vouchsafed  to  the  three  disci- 
ples, who  were  present  at  his  transfiguration,  when  "  his  face  did 
shine  as  the  sun,  and  his  raiment  was  white  as  the  light."  The 
first  instance  of  his  creating  power  is  afforded  us  by  the  "  heavens," 
which  form  a  magnificent  "canopy,  or  pavilion,"  comprehending 
within  the  earth,  and  all  the  inhabitants  thereof.  It  is  enlightened 
by  the  celestial  orbs  suspended  in  it,  as  the  holy  tabernacle  was  by 
the  lamps  of  the  golden  candlestick,  and  it  was  originally  framed, 
erected,  and  furnished  by  its  Maker,  with  more  ease  than  man  can 


368 


A    COMMENTARY    ON    THE    PSALMS. 


construct  and  pitch  a  "tent"  for  his  own  temporary  abode.  Yet 
must  this  noble  pavilion  also  be  taken  down;  these  resplendent  and 
beautiful  heavens  must  pass  away,  and  come  to  an  end.  How 
glorious  then  shall  be  those  "new  heavens,"  which  are  to  succeed 
them,  and  to  endure  for  ever! 

3.  Who  layeth  the  beams  of  his  chambers  in  the  waters:  who  maketh  the 
clouds  his  chariot :  who  walkelh  upon  the  wings  of  the  wind. 

The  divine  Architect  is  here  represented  as  "laying  the  beams 
of  his  chambers,"  as  compacting  his  lofts  or  stories,  "  in  the  waters." 
Some  think  the  formations  of  the  terrestrial  strata  in  the  waters, 
which  at  the  beginning  covered  all  things,  is  here  alluded  to.  If  it 
be  objected,  that  the  Psalmist,  in  the  course  of  his  description,  is  not 
yet  arrived  at  the  formation  of  the  earth,  but  is  still  in  the  upper 
regions  of  the  air  ;  may  we  not  suppose  that  the  subject  is,  in  this 
particular,  a  little  anticipated,  which  is  no  uncommon  case  in  the 
sacred  writings  ?  The  generality  of  expositors,  however,  interpret 
the  passage  of  those  "  dark  waters,  compacted  -into  thick  clouds  of  the 
skies,"  which  the  Almighty  is  elsewhere  said  to  make  the  "  secret 
place,  or  chamber"  of  his  residence,  and  a  kind  of  "  footstool "  to  his 
throne.  Ps.  xviii.  9,  11.  And  thus,  indeed,  the  former  part  of  our 
verse  is  plainly  and  immediately  connected  with  what  follows ; 
"who  maketh  the  clouds  his  chariot,  and  walketh  upon  the  wings 
of  the  wind."  How  astonishingly  magnificent  and  tremendous  is 
the  idea  which  these  words  convey  to  us.  of  the  great  King  riding 
upon  the  heavens,  encompassed  with  clouds  and  darkness,  attended 
by  the  lightnings,  those  ready  executioners  of  his  vengeance,  and 
causing  the  world  to  resound  and  tremble  at  the  thunder  of  his 
power,  and  the  noise  of  his  chariot  wheels !  By  these  ensigns  of 
royalty,  these  emblems  of  omnipotence,  and  instruments  of  his  dis- 
pleasure, doth  Jehovah  manifest  his  presence,  when  he  visiteth  re- 
bellious man ;  to  make  him  own  and  adore  his  neglected  and  in- 
sulted Lord.     See  and  compare  Ps.  xviii.  10,  and  the  context. 

4.  Who  maketh  his  angels  spirits,  liis  ministers  a  flaming  fire. 
From  the  manner  in  which  these  words  are  introduced,  and  the 
place  where  they  stand,  one  should  conceive  the  meaning  of  them 
to  be,  that  God  employeth  the  elements  of  air  and  fire  and  the  winds, 
mrn,  and  the  lightnings,  as  his  messengers,  Ttts$9Q,  and  ministers  to 
execute  his  commands  upon  the  earth.*  But  the  apostle,  Heb.  i.  7, 
informeth  us,  that  they  have  a  further  reference  to  immaterial  an- 
gels ;  either  because  those  angels  often  appeared  in  the  likeness,  or 
because  they  were  endued  with  the  properties  of  "  wind  and  flame." 
Intellectual  beings  of  the  highest  order  in  the  realms  above,  are  as 
ready  to  fulfil  the  word  of  Jehovah  as  are  the  elements  of  this 
lower  world.  Both  teach  a  lesson  of  obedience  to  the  sons  of  men ; 
those  of  them,  more  especially,  who  are  appointed  "  angels"  of  the 
churches,  and  "  ministers"  of  Christ. 

*  In  the  French  translation  it  is — "  Who  maketh  the  winds  his  angels,  the  flaming 
fire  his  ministers." 


A    COMMENTARY    ON    THE    PSALMS.  369 

5.  Who  laid  the  foundations  of  the  earth,  that  it  shoidd  not  be  removed  for 
ever. 

In  the  original  it  is,  "Who  hath  founded  the  earth  upon  its  bases." 
The  formation  of  this  globe  on  which  we  tread,  is  a  wonderful  in- 
stance of  divine  wisdom  and  power,  whether  we  consider  the  manner 
in  which  the  parts  of  it  are  put  and  kept  together,  or  its  suspension 
in  the  circumambient  fluid,  which,  as  some  philosophers  suppose,  by- 
pressing  upon  it  on  every  side,  forms  so  many  columns,  as  it  were, 
to  support  and  keep  it  balanced.  The  words,  "  that  it  should  not 
be  removed  for  ever,"  do  by  no  means  imply,  that  the  earth  is  sta- 
tionary, or  that  it  is  eternal ;  but  only  thus  much,  that  it  is  so  con- 
structed as  to  answer  the  end,  and  to  last  the  time  for  which  it  was 
created  and  intended.  It  shall  continue  the  same  in  itself,  and  with 
relation  to  other  bodies,  neither  altering  its  shape,  nor  changing  its 
course,  till  the  day  appointed  for  its  dissolution  ;  after  which,  as  there 
are  to  be  "  new  heavens,"  so  will  there  also  be  a  "  new  earth." 

6.  Thou  covered st  it  with  the  deep,  as  with  a  garment :  the  waters  stood 
above  the  mountains.  7.  At  thy  rebuke  they  fled :  at  the  voice  of  thy  thunder 
they  hasted  away.  8.  They  go,  or,  went,  up  by  the  mountains  :  they  go,  or, 
went,  down  by  the  valleys,  unto  the  place  which  thou  hast  founded  for  them. 
9.  Thou  hast  set  a  bound  that  they  may  not  pass  over:  that  they  turn  not  again 
to  cover  the  earth. 

Most  interpreters  suppose  this  to  be  a  description  of  the  situation 
of  things,  and  of  what  was  effected  by  the  power  of  God,  on  the  third 
day  of  the  creation,  when  he  said,  "  Let  the  waters  be  gathered  to- 
gether into  one  place,  and  let  the  dry  land  appear  ;  and  it  was  so." 
Indeed,  the  process  at  the  creation  was  so  exactly  similar  to  that  at 
the  deluge,  with  regard  to  the  circumstances  here  mentioned,  that  it 
matters  not  to  which  we  apply  the  beautiful  and  truly  poetical  pas- 
sage before  us.  In  both  cases,  the  earth  was  covered  with  the  waters, 
as  with  a  garment,  in  every  part ;  in  both  cases,  they  fled  at  the 
Almighty  word,  like  the  scattered  remains  of  a  routed  army ;  from 
the  heights  of  mountains,  whither  they  had  ascended,  they  sunk 
down  into  the  valleys ;  from  the  valleys  they  retired  to  the  bed  of 
the  ocean,  and  a  part  of  them  descended  from  thence  into  the  great 
deep  that  lieth  beneath.  Bounds  were  set  them,  beyond  which  they 
should  never  pass,  to  overwhelm  us  any  more  for  ever.  And  the 
experience  of  four  thousand  years  hath  taught  us,  that  where  the 
Creator  hath  laid  his  commands,  plain  sand  is  a  sufficient  barrier. 
Thus  the  church  hath  been  delivered  from  her  spiritual  enemies  ; 
and  she  hath  a  promise,  on  which  she  may  with  full  confidence  rely, 
that  "  the  gates  of  hell  shall  never  prevail  against  her." 

10.  He  sendeih  the  springs  into  (lie  valleys,  which  run  among  the  hills. 
11.  They  give  drink  to  every  beast  of  the  field  ;  the  wild  asses  quench  their 
thirst. 

The  waters  of  the  sea  are  not  only  prevented  from  destroying  the 
earth,  but,  by  a  wonderful  machinery,  are  rendered  the  means  of  pre- 
serving every  living  thing  which  moveth  thereon.  Partly  ascending 
from  the  great  depth  through  the  strata  of  the  earth,  partly  exhaled 

47 


370  A    COMMENTARY    ON    THE    PSALMS. 

in  vapour  from  the  surface  of  the  ocean  into  the  air,  and  from  thence 
falling  in  rain,  especially  on  the  tops  and  by  the  sides  of  mountains, 
they  break  forth  in  fresh  springs,  having  left  their  salts  behind  them; 
they  trickle  through  the  yalleys,  between  the  hills,  receiving  new 
supplies  as  they  go ;  they  become  large  rivers,  and  after  watering, 
by  their  innumerable  turnings  and  windings,  immense  tracts  of 
country,  they  return  to  the  place  from  whence  they  came.  Thus 
every  animal  hath  an  opportunity  of  quenching  that  thirst  which 
must  otherwise  soon  put  a  period  to  its  existence.  The  "  wild  asses" 
are  particularly  mentioned,  because  they  live  in  remote  and  sandy 
deserts  ;  yet  even  such  creatures,  in  such  places,  are  by  the  God  of 
nature  taught  the  way  to  the  waters  ;  insomuch  that  the  parched 
traveller,  when  in  search  of  a  fountain,  findeth  them  to  be  the  best 
guides  in  the  world,  and  needeth  only  to  observe  and  follow  the 
herds  of  them  descending  to  the  streams.  In  the  spiritual  system, 
or  new  creation,  there  are  wells  of  salvation,  living  springs,  waters 
of  comfort,  of  which  all  nations,  even  the  most  savage  and  barba- 
rous, are  invited  to  come  and  drink  freely.  They  flow  among  the 
churches  ;  they  descend  into  the  hearts  of  the  lowly  ;  and  they 
refresh  us  in  the  passage  through  the  wilderness :  for  even  there  "do 
waters  break  out,  and  streams  in  the  desert."     Isa.  xxxv.  6. 

12.  By  them  shall  the  fowls  of  the  air  have  their  habitation,  which  sing 
among  the  branches. 

"  By  them,"  that  is,  by  "  springs  of  water,"  in  the  "  valleys,"  the 
birds  delight  to  have  their  habitations,  and  to  sing  amidst  the  verdant 
branches  which  conceal  them  from  our  sight.  "The  music  of  birds," 
as  one  hath  well  observed,  "was  the  first  song  of  thanksgiving  which 
was  offered  on  earth  before  man  was  formed.  All  their  sounds  are 
different,  but  all  harmonious,  and  altogether  compose  a  choir  which, 
we  cannot  imitate."*  If  these  little  choristers  of  the  air,  when  re- 
freshed by  the  streams  near  which  they  dwell,  express  their  gratitude 
by  chanting,  in  their  way,  the  praises  of  their  Maker  and  Preserver, 
how  ought  Christians  to  blush,  who,  besides  the  comforts  and  con- 
veniences of  this  world,  are  indulged  with  copious  draughts  of  the 
water  of  eternal  life,  if,  for  so  great  blessings,  they  pay  not  their  trib- 
ute of  thanksgiving,  and  sing  not  unto  the  Lord  the  songs  of  Sion  ! 
"  He  that  at  midnight,  when  the  very  labourer  sleeps  securely,  should 
hear,  as  I  have  often  done,  the  clear  airs,  the  sweet  descants,  the 
natural  rising  and  falling,  the  doubling  and  redoubling  of  the  night- 
ingale's voice,  might  well  be  lifted  above  earth,  and  say,  Lord,  what 
music  hast  thou  provided  for  the  saints  in  heaven,  when  thou  afford- 
est  bad  men  such  music  upon  earth  !"  Walton's  Complete  Angler, 
p.  9. 

13.  He  water  eth  the  hills  from  his  chambers  :  the  earth  is  satisfied  with  the 
fruit  of  thy  works.  14.  He  causeth  the  grass  to  grow  for  the  cattle,  and  herb 
for  the  service  of  man:  that  he  may  bring  forth  food  out  of  the  earth; 

*  Wesley's  Survey  of  the  Wisdom  of  God  in  the  Creation,  i.  149. 


A    COMMENTARY    ON    THE    PSALMS.  371 

15.  And  wine  that  maketh  glad  the  heart  of  man,  and  oil  to  make  his  face  to 
shine,  and  bread,  which  strengtheneth  mail's  heart. 

The  fertility  of  the  earth  is  owing  to  God,  who  for  that  purpose 
"  watereth  "  it,  twftpiaj  "  from  his  chambers,"  whether  the  word  hath 
a  reference  to  the  clouds  above,  or  the  depths  below,  for  both  are 
concerned  in  the  operation.  Hence  all  the  glory  and  beauty  of  the 
vegetable  world  ;  hence  the  grass,  which  nourisheth  the  cattle,  that 
they  may  nourish  the  human  race ;  hence  the  green  herb,  for  food 
and  for  medicine ;  hence  fields  covered  with  corn,  for  the  support  of 
life;  hence  vines  and  olive-trees  laden  with  fruits,  whose  juices  ex- 
hilarate the  heart,  and  brighten  the  countenance.  Nor  let  us  forget 
the  spiritual  benedictions  corresponding  to  these  external  ones ;  the 
fruitfulness  of  the  church  through  grace,  the  bread  of  everlasting 
life,  the  cup  of  salvation,  and  the  oil  of  gladness. 

16.  The  trees  of  the  Lord  are  full  of  sap  ;  the  cedars  of  Lebanon,  which 
lie  hath  planted. 

The  whole  earth  is  a  garden,  planted  by  the  hand,  and  watered 
by  the  care  of  Jehovah.  But  in  a  more  especial  manner  is  his  glory 
set  forth  by  the  lofty  and  magnificent  cedars,  which,  growing  wild 
on  the  mountain  and  in  the  forest,  owe  nothing  to  the  skill  and  in- 
dustry of  man.  The  moisture  of  the  earth,  rarefied  by  the  heat  of 
the  sun,  enters  their  roots,  ascends  in  their  tubes,  and  by  due  degrees 
expands  and  increases  them,  till  they  arrive  at  their  growth.  God 
hath  also  another  garden,  in  which  there  are  other  trees  of  his  plant- 
ing, called  by  Isaiah,  ch.  lxi.  3,  "  trees  of  righteousness."  These 
are  his  faithful  servants,  who,  through  the  Spirit  which  is  given 
Unto  them,  become  eminent  and  steady  in  goodness  ;  their  examples 
are  fragrant,  and  their  charity  diffusive. 

17.  Where  the  birds  make  their  nests :  as  for  the  stork,  the  fir-trees  are 
her  house. 

Most  admirable  is  that  wisdom  and  understanding  which  the 
Creator  hath  imparted  to  the  birds  of  the  air,  whereby  they  distin- 
guish times  and  seasons,  choose  the  properest  places,  construct  their 
nests  with  an  art  and  exactness  unattainable  by  man,  and  secure 
and  provide  for  their  young.  "  Is  it  for  the  birds,  O  Lord,  who  have 
no  knowledge  thereof,  that  thou  hast  joined  together  so  many  mira- 
cles 1  Is  it  for  the  men  who  give  no  attention  to  them  ?  Is  it  for 
those  who  admire  them,  without  thinking  of  thee?  Rather  is  it  not 
thy  design,  by  all  these  wonders,  to  call  us  to  thyself?  to  make  us  sen- 
sible of  thy  wisdom,  and  fill  us  with  confidence  in  thy  bounty,  who 
watchest  so  carefully  over  these  inconsiderable  creatures,  two  of 
which  are  sold  for  a  farthing?"* 

18.  The  high  hills  are  a  refuge  for  tlie  wild  goats,  and  the  rocks  for  the 
conies. 

The  same  force  of  what  we  call  instinct  prevails  in  terrestrial 

*  Wesley,  as  above. 


372  A    COMMENTARY    ON    THE    PSALMS. 

animals,  and  directs  them  to  places  of  refuge,  where  they  may  be 
safe  from  their  enemies.  Thus  the  wild  goats  climb  with  ease  to 
the  tops  and  crags  of  mountains,  where  they  deposit  their  young. 
And  thus  animals  of  another  kind,  which  are  more  defenceless  than 
the  goats,  and  not  able  to  climb  like  them,  have  yet  a  way  of  in- 
trenching themselves,  in  a  situation  perfectly  impregnable,  among 
the  rocks  ;*  we  find  them,  on  that  account,  numbered  by  Solomon 
among  the  "four"  kinds  of  animals,  which,  though  "  little  upon  the 
earth,  are  exceeding  wise.  The  d*»3d»  are  but  a  feeble  folk,  yet  make 
they  their  houses  in  the  rocks."  Prov.  xxx.  26.  They  who  in 
themselves  are  "  feeble  "  and  helpless,  should  look  out  betimes  for  a 
mountain  of  refuge,  and  a  rock  of  safety. 

19.  He  appoint eth  the  moon  for  seasons :  the  sun  knoweth  his  going  down. 

From  a  survey  of  the  works  of  God  upon  earth,  the  Psalmist  pro- 
ceeded to  extol  that  divine  wisdom  which  is  manifested  in  the  mo- 
tions and  revolutions  of  the  heavenly  bodies,  and  in  the  grateful  vi- 
cissitude of  day  and  night  occasioned  thereby.  A  beautiful  passage 
in  the  book  of  Ecclesiasticus  will,  perhaps,  be  the  best  comment  on 
the  former  part  of  this  verse :  "  He  made  the  moon  to  serve  in  her 
season,  for  a  declaration  of  times,  and  a  sign  to  the  world.  From 
the  moon  is  the  sign  of  feasts,  a  light  that  decreaseth  in  her  perfec- 
tion. The  month  is  called  after  her  name,  increasing  wonderfully 
in  her  changing,  being  an  instrument  of  the  armies  above,  shining 
in  the  firmament  of  heaven  ;  the  beauty  of  heaven,  the  glory  of  the 
stars,  an  ornament  giving  light  in  the  highest  places  of  the  Lord :" 
ch.  xlii.  6.  The  latter  part  of  the  verse  expresseth  the  obedience  of 
the  "  sun,"  or  "  solar  light,"  to  the  law  of  its  Creator  ;  it  seemeth  to 
"know"  the  exact  time  of  its  coming  on,  and  going  off,  and  fulfil- 
led! the  course  prescribed  to  it  without  the  least  deviation.  O  that 
we  who  are  endowed  with  sense  and  reason,  could  in  like  manner 
fulfil  our  course  ;  and  that  God's  will  were  "  done  on  earth,"  as  it  is 
even  "  in  "  this  lower  and  material  "  heaven  !" 

20.  Thou  makest  darkness,  and  it  is  night :  wherein  all  the  beasts  of  the 
forest  do  creep  forth.  21.  The  young  lions  roar  after  their  prey ',  and  seek 
their  meat  from  God. 

Night  and  darkness  invite  the  wild  beasts  of  the  forest  and  desert 
from  their  dens  and  recesses,  to  "  seek  "  the  "  prey"  allotted  them  by 
the  providence  of  that  God  who  feedeth  the  young  lions,  as  well  as 
the  young  ravens,  when  hunger  enforceth  them,  as  it  were,  to  call 
upon  him.  Thus,  when  a  nation  hath  filled  up  the  measure  of  its 
iniquities,  the  Sun  of  Righteousness  knoweth  the  time  of  his  depar- 
ture from  it ;  the  light  of  the  gospel  is  darkened,  and  a  horrible 
night  succeeds  :  the  executioners  of  vengeance  are  in  motion,  and  a 
commission  from  above  is  given  them  to  seize  upon  the  prey. 


*  It  is  uncertain  what  species  of  animals  is  here  intended  by  the  word  D^u.  But 
it  is  enough  for  our  purpose,  that  they  are  creatures  remarkable  for  securing  themselves 
in  the  manner  here  mentioned.  _ 


A    COMMENTARY    ON   THE    PSALMS.  373 

22.  The  sun  ariseth,  they  gather  themselves  together,  and  lay  them  down  in 
their  dens.  23.  Man  goeth  forth  to  his  work  and  to  his  labour,  until  the 
evening. 

At  the  return  of  day,  the  sons  of  ravage  retire,  and  skulk  away  to 
their  several  hiding-places,  that  man,  the  lord  of  the  creation,  may 
arise,  and  perform,  unmolested,  the  task  which  his  Maker  hath  ap- 
pointed him.  When  the  light  of  truth  and  righteousness  shineth, 
error  and  iniquity  fly  away  before  it,  and  the  "  roaring"  lion  himself 
departeth  for  a  time.  Then  the  Christian  goeth  forth  to  the  work 
of  his  salvation  and  to  his  labour  of  love,  until  the  evening  of  old 
age  warns  him  to  prepare  for  his  last  repose,  in  faith  of  a  joyful 
resurrection. 

24.  O  Lord,  how  manifold  are  thy  works !  In  wisdom  hast  thou,  made 
them  all :  the  earth  is  full  of  thy  riches. 

Transported  with  a  survey  of  the  wonders  which  present  them- 
selves in  heaven  above,  and  on  earth  below,  the  Psalmist  breaks 
forth  into  an  exclamation  (and  what  heart  hath  not  already  antici- 
pated him?)  on  the  variety  and  magnificence,  the  harmony  and 
proportion,  of  the  works  of  God,  in  this  outward,  and  visible,  and 
perishable  world.  What  then  are  the  miracles  of  grace  and  glory  ? 
What  are  those  invisible  and  eternal  things,  which  God  hath  pre- 
pared for  them  that  love  him,  in  another  and  a  better  world,  and  of 
which  the  things  visible  and  temporary  are  no  more  than  shadows? 
Admitted  to  that  place,  where  we  shall  at  once  be  indulged  with  a 
view  of  all  the  divine  dispensations,  and  of  that  beatitude  in  which 
they  terminate,  shall  we  not,  with  angels  and  archangels,  cry  out, 
"O  Lord,  how  manifold  are  thy  works  !  In  wisdom  hast  thou  made 
them  all ;  heaven  and  earth  are  full  of  thy  riches,  and  of  thy  glory !" 

25.  So  is  this  great  and  wide  sea,  wherein  are  things  creeping  innumerable, 
both  small  and  great  beasts,  or,  living  creatures.  26.  There  go  the  ships  ; 
there  is  that  leviathan,  whom  thou  hast  made  to  play  therein. 

There  is  not  in  all  nature  a  more  august  and  striking  object  than 
the  ocean.  Its  inhabitants  are  as  numerous  as  those  upon  the  land, 
nor  is  the  wisdom  and  power  of  the  Creator  less  displayed,  perhaps, 
in  their  formation  arid  preservation,  from  the  smallest  fish  that 
swims,  to  the  enormous  tyrant  of  the  deep,  the  leviathan  himself. 
By  means  of  navigation,  Providence  hath  opened  a  communication 
between  the  most  distant  parts  of  the  globe  ;  the  largest  solid  bodies 
are  wafted,  with  incredible  swiftness,  upon  one  fluid,  by  the  impulse 
of  another,  and  seas  join  the  countries  which  they  appear  to  divide. 
In  the  ocean  we  behold  an  emblem  of  the  world  :  under  a  smooth 
deceitful  surface  it  conceals  dangerous  rocks,  and  devouring  mon- 
sters ;  its  waves  are  ever  restless,  and  oftentimes  it  is  all  over  storm 
and  tempest,  threatening  to  overwhelm  the  helpless,  despairing 
manner  in  a  moment ;  such  is  the  voyage  we  all  have  to  make  ere 
we  can  reach  the  desired  haven,  and  attain  that  happy  clime,  where, 
as  we  are  told,  there  is  "no  more  sea."     Rev.  xxi.  1. 


374  A    COMMENTARY    ON    THE    PSALMS. 

27.  These  wait  all  upon  thee :  that  thou  mayst  give  them  their  meat  in  due 
season.  2.8.  That  thou  givest  them,  they  gather :  thou  openest  thine  hand, 
they  are  Jiiled  with  good. 

In  various  ways  hath  God  provided  food  for  the  support  of  all 
living"  creatures,  and  directed  them  to  seek,  and  to  find  it.  How 
pleasing  a  speculation  is  it,  to  consider  the  whole  family  of  air,  earth, 
and  sea  as  "  waiting  upon"  the  Father  and  Lord  of  all  things,  ex- 
pecting when  he  should  "  open  his  hand,"  and  distribute  to  each 
member  his  "  portion  of  meat  in  due  season !"  The  case  is  the 
same  with  regard  to  beings  intellectual  and  spiritual,  of  which  is 
composed  the  church  ■  and  family  of  Christ  in  heaven  and  earth ; 
these  wait  all  upon  him,  by  whom  Jehovah  hath  opened  the  hand 
of  mercy,  and  abundantly  supplied  all  our  needs,  through  the  riches 
of  his  grace. 

29.  Thou  hidest  thy  face,  they  are  troubled :  thou  tdkest  away  their  breath, 
they  die,  and  return  to  their  dust.  30.  Thou  sendest  forth  thy  spirit,  they 
are  created :  and  thou  renewest  the  face  of  the  earth. 

When  God,  in  the  season  of  winter,  seemeth  to  hide  his  face,  and 
to  have  withdrawn  his  beneficent  influences,  we  hear  the  cries  of 
the  creation  in  distress  ;  if  he  recal  the  breath  of  life  from  any 
creature,  to  which  he  had  communicated  it,  that  creature  presently 
ceaseth  to  be  what  it  was  ;  sense  and  motion  are  at  an  end  ;  the 
form  and  figure  of  it  perish  ;  and  it  is  resolved  into  its  original  dust> 
But  again  he  exerteth  his  quickening  power,  and,  Io,  fresh  genera- 
tions of  animals  are  produced ;  fresh  crops  of  vegetables  shoot  forth 
to  nourish  them  ;  and  there  is  a  renovation  of  universal  nature. 
The  presence  of  God,  in  like  manner,  is  the  life,  his  absence  is  the 
death  of  the  soul.  If  he  withdraw  his  grace,  we  perish  everlast- 
ingly ;  but  when  he  "sendeth  forth  his  Spirit,"  as  he  did  on  the  day 
of  Pentecost,  "  old  things  pass  away,  and  all  things  become  new  ;" 
the  winter  is  over  and  spring  succeeds  in  its  place.  Nay,  the  hour 
is  coming,  when,  through  the  same  Spirit,  he  shall  also  quicken  our 
mortal  bodies,  and  thus  in  a  more  evident  and  wonderful  manner 
"  renew  the  face  of  the  earth." 

31.  The  glory  of  the  Lord  shall  endure  for  ever :  the  Lord  shall  rejoice  in 
his  works.  32.  He  looketh  on  the  earth,  and  it  trcmblelh  •  he  toucheth  the 
hills,  and  they  smoke. 

Such  being  the  works  of  God,  so  manifold  and  so  marvellous,  the 
prophet  foretelleth,  that  his  "  glory,"  displayed  and  declared  by  the 
same,  should  "  endure  for  ever ;"  that  creatures  would  never  be  want- 
ing, to  give  him  the  praise  and  honour  due  unto  him ;  insomuch 
that,  graciously  accepting  this  their  tribute,  and  pleased  to  find  a 
proper  return  made  him,  Jehovah  should,  as  at  the  first  creation, 
acquiesce  and  rejoice  in  all  his  works  and  dispensations.  In  the 
meantime,  let  the  unruly  and  disobedient  reflect  upon  the  greatness 
of  his  power,  and  the  terrors  of  his  vengeance,  who  with  a  look  can 
shake  the  earth,  and  with  a  touch  can  fire  the  mountains,  as  when 
he  once  descended  on  Sinai. 


A    COMMENTARY    ON    THE    PSALMS.  375 

33.  /  will  sing  unto  the  Lord  as  long  as  1  live  ;  I  will  sing  praises  unto  my 
God  while  I  have  my  being.  34.  My  meditation  of  him  shall  be  sweet :  I  will 
be  glad  in  the  Lord. 

And  who,  O  divine  Psalmist,  will  not  "sing"  with  thee,  that  hath 
an  understanding  to  apprehend,  and  a  tongue  to  celebrate,  the  works 
of  his  Maker  and  Redeemer  ?  To  whom  will  not  thy  heavenly 
meditations  be  sweet  as  honey,  fragrant  as  the  breath  of  spring, 
pleasant  and  cheering  as  the  fruit  of  the  vine?  Who  doth  not  long 
to  partake  of  thy  spiritual  joy  and  holy  gladness? 

35.  Let  the  sinners,  or,  the  sinner  shall,  be  consumed  out  of  the  earth,  and 
let  the  wicked,  or,  the  wicked  shall,  be  no  more.  Bless  thou  the  Lord,  O  my 
soul.     Praise  ye  the  Lord. 

"  The  sinners,"  and  "  the  wicked,"  are  they  of  whom  it  is  else- 
where said,  that  they  "consider  not  the  works  of  Jehovah,  nor  re- 
gard the  operations  of  his  hands,"  to  give  him  praise  and  glory  for 
them.  These  shall  one  day  experience  the  power  of  that  God  whose 
wisdom  and  goodness  they  would  never  acknowledge.  They  shall 
be  "consumed,"  and  "perish  from  the  presence  of  the  Lord,  and 
from  the  glory  of  his  power,  when  he  riseth  to  shake  terribly  the 
earth."  The  Psalmist,  therefore,  endeth  as  he  began  ;  "  Bless  thou 
the  Lord,  O  my  soul ;"  adding,  by  way  of  exhortation  to  us,  and  to 
all  the  world,  "  Praise  ye  the  Lord."  Let  us  then,  with  the  "  four 
and  twenty  elders,  fall  down  before  him  that  sitteth  upon  the 
throne,  and  worship  him  that  liveth  for  ever  and  ever,  saying,  Thou 
art  worthy,  O  Lord,  to  receive  glory,  and  honour,  and  power ;  for 
thou  hast  created  all  things,  and  for  thy  pleasure  they  are  and  were 
created."     Rev.  iv.  10,  11. 


TWENTY-FIRST  DAY.— MORNING  PRAYER 

PSALM   CV. 

ARGUMENT.— This  Psalm,  the  first  part  of  it  at  least,  to  verse  15,  we  know,  from 
1  Chron.  xvi.  to  have  been  composed  by  David,  and  given  out  on  occasion  of  his 
placing  the  ark  of  God  in  Sion.  It  containeth,  1 — 8.  an  exhortation  to  praise  Jeho- 
vah for  his  works  of  mercy  and  power,  wrought  in  favour  of  Israel.  9 — 14.  These 
are  traced  from  their  source,  namely,  the  covenant  made  with  Abraham,  through  the 
patriarchal  history,  to  the  deliverance  of  the  nation  from  the  Egyptians,  and  its  set- 
tlement in  Canaan  ;  the  end  of  all  which,  45.  is  declared  to  have  been,  that  God 
might  have  a  people  to  serve  him.  The  same  is  true  of  our  redemption  by  Jesus 
Christ,  which  was  the  grand  subject  of  the  promise  made  to  Abraham,  and  of  which 
the  temporal  mercies,  vouchsafed  to  the  patriarchs  and  their  posterity,  were  so  many 
pledges  and  figures. 

1.  O  give  thanks  unto  the  Lord,  call  upon  his  name;  make  known  his  deeds 
among  the  people. 

God,  who  formerly  resided  in  Mount  Sion,  vouchsafing  his  pres- 
ence in  a  tabernacle  made  with  hands,  hath  since  blessed  the 
church  with  his  appearance  in  the  flesh  ;  and  we  Christians  aie 
bound  to  "  make  known  his  deeds,"  and  the  mercies  which  he  hath 


376  A    COMMENTARY    ON    THE    PSALMS. 

wrought  for  us,  "  among  the  people ;"  that  so  all  the  world  may- 
know  him,  and  love  him,  and  partake  of  his  salvation. 

2.  Sing  unto  him,  sing  psalms  unto  him:  talk  ye  of  all  his  wondrous 
works. 

Music  and  conversation  are  two  things  by  which  the  mind  of 
man  receiveth  much  good,  or  a  great  deal  of  harm.  They  who 
make  '"Jehovah"  and  his  "wondrous  works"  the  subjects  of  both, 
enjoy  a  heaven  upon  earth.  And  they  who  do  in  reality  love  their 
Saviour,  will  always  find  themselves  inclined  to  "sing* to  him," 
and  to  "  talk  of  him." 

3.  Glory  ye  in  his  holy  name:  let  the  heart  of  them  rejoice  that  seek  the  Lord. 
In  whom  should  the  redeemed  "  glory,"  exult,  and  triumph,  but 

in  their  Redeemer,  who  hath  made  himself  one  with  them,  that 
they  may  be  one  with  him?  They  who  "seek"  the  Lord  Jesus 
by  prayer,  should  tio  it  with  a  cheerful  and  joyous  heart,  because 
better  it  is  to  "  seek "  him,  than  to  find  all  things  else ;  and  the 
soul  that  is  brought  to  seek  him  will  soon  exchange  the  galling 
cares,  and  tormenting  desires  of  the  world,  for  the  light  yoke  and 
easy  burden  of  her  Saviour,  in  whom  she  will  find  rest,  and  peace, 
and  comfort.     Therefore, 

4.  Seek  the  Lord  and  his  strength :  seek  his  face  evermore. 

By  faith  we  find  our  Redeemer  in  this  life,  and  experience  the 
power  and  comfort  of  his  grace;  but  hope  and  love  still  seek,  and 
wish,  and  aspire  after  the  sight  and  enjoyment  of  him  in  heaven, 
whither  he  is  ascended. 

5.  Remember  his  marvellous  works  that  he  hath  done,  his  wonders,  and,  the 
judgments  of  his  mouth:  6.  O  ye  seed  of  Abraham  his  servant,  ye  children 
of  Jacob  his  chosen. 

As  an  encouragement  to  "  seek  Jehovah  evermore,"  "the  seed  of 
Abraham  and  the  children  of  Jacob"  are  exhorted  to  bear  in  mind 
the  marvellous  works  "  which  he  had  done  "  for  them,  as  also  "  the 
judgments  of  his  mouth,"  whether  by  this  phrase  we  understand 
the  righteous  laws  given  to  his  people,  or  the  denunciations  and  exe- 
cutions of  vengeance  against  their  enemies.  But,  alas !  "  the  seed 
of  Abraham"  kept  not  the  faith  of  their  great  progenitor  ;  "  the 
children  of  Jacob"  have  forfeited  the  blessing  which  their  father  ob- 
tained. We  Gentiles  have  been,  for  a  long  season,  the  adopted 
"seed  of  Abraham,"  and  have  inherited  the  benediction  of  "  Jacob." 
Let  us  not  forget  the  "  marvellous  wTorks"  of  God  in  Christ,  and  the 
"judgments  of  his  mouth." 

7.  He  is  the  Lord  our  God,  his  judgments  are  in  all  the  earth. 
If  Jehovah  were  the  "  God  "  of  Israel,  on  account  of  what,  in 
covenant,  he  promised  and  performed  for  them,  he  is  now  the  God 
of  us  all,  on  account  of  what  he  promised  and  hath  performed  in 
Christ  Jesus  for  them  and  for  us.  If,  when  he  settled  Israel  in 
Canaan,  "  his  judgments  "  were  manifested  to  "  all  the  earth,"  were 


A    COMMENTARY    ON    THE    PSALMS.  377 

they  not  manifested  also  when  the  Christian  church  was  established, 
and  the  idolatrous  powers  of  the  world  were  overthrown  by  the 
gospel  ? 

8.  He  hath  remembered  his  covenant  for  ever,  the  word  which  he  com- 
manded to  a  thousand  generations.  9.  Which  covenant  he  made  with  Abra- 
ham and  his  oath  unto  Isaac.  10.  And  confirmed  the  same  unto  Jacob  for  a 
law, 'and  to  Israel  for  an  everlasting  covenant :  11.  Saying,  Into  thee  wdl  I 
give  the  land  of  Canaan,  the  lot  of  your  inheritance. 

Upon  bringing  the  ark  to  mount  Sion,  David  teacheth  Israel  to 
bless  and  praise  God  for  his  having  "  remembered  his  covenant," 
made  with  an  "oath"  to  their  forefathers,  Abraham,  Isaac,  and 
Jacob,  that  he  would,  in  due  time,  settle  his  people  in  the  land  of 
Canaan.     Now,  it  is  very  observable,  that  in  the  hymn  uttered  by 
Zacharias,  the  father  of  St.  John  the  Baptist,  on  the  subject  of  our 
redemption  by  Christ,  thanks  are  given  to  the  Lord  God  of  Israel, 
because  he  had  "remembered  his  holy  covenant,  and  performed  the 
oath  which  he  sware  to  our  forefather  Abraham."     And  what  was 
that?     Why,  "  that  we  being  delivered  out  of  the  hand  of  our  ene- 
mies, should  serve  him,  without  fear,  in  holiness  and  righteousness." 
But  when,  or  where  did  God  promise  any  such  thing  to  Abraham, 
except  when  he  told  him,  that  "  his  seed  should  be  in  bondage  four 
hundred  years,"  but  that  "the  nation,"  which   detained  them  in 
bondage,  should  afterwards  be  "  judged,"  and  that  they  should  be 
" brought  out,"  and  come  to  "Canaan,"  Gen.  xv.   13,  where  they 
were  to  "  serve  "  him  ?     The  case  seems  to  be  this  :  Zacharias,  un- 
der the  immediate  influence  and  direction  of  the  Holy  Spirit,  trans- 
fers the  language  of  the  old  dispensation  to  the  affairs  of  the  new 
one  ;  he  cefebrates  the  redemption  of  the  world,  by  Christ,  from  sin 
and  death,  in  words  which  literally  describe  the  redemption  of  Israel 
from  Egypt  by  Moses  ;  to  teach  us,  that  we  should  regard  one  as  a 
sacramental  pledge  and  figure  of  the  other ;  that  there  is  another 
bondage,  in  which  the  people  of  God  are  held  ;  another  Moses,  who 
is  to  deliver  them  ;  another  land  of  promise  and  of  rest,  where  they 
are  to  be  settled.     This  the  Hebrews  might  have  known,  as  St. 
Paul  tells  them,  Heb.  iv.  from  a  passage  in  the  ninety-fifth  Psalm, 
where,  lon°-  after  they  had  been  in  possession  of  Canaan,  David 
speaks  of  another  "day"  of  probation,  and  another  "rest."     The 
Jews  have  since  had  a  melancholy  proof  of  the  same  thing,  by  be- 
ing dispossessed  of  thatearthly  inheritance  which  they  falsely  deemed 
to°have  been  perpetual,  and  vainly  regarded  as  the  end  of  all  the 
promises,  made  to  a  "  thousand  generations,"  that  is  (a  definite  num- 
ber being  put  by  and  indefinite)  to  them,  and  to  us,  and   to  "as 
many  as  the  Lord  our  God  shall  call,"  while  the  world  shall  last. 

12.  When  they  were  but  a  few  men  in  number;  yea,  very  few.  and  strangers 
in  it.  13.  When  they  went  from  one  nation  to  another,  from  one  kingdom  to 
another  people. 

How  wonderful  was  the  display  of  God's  wisdom  and  power,  in 
his  choosing  a  single  family,  and  that  a  small  one,  the  members  of 
which  were  literally  "  strangers  and  pilgrims  upon  earth  ;"  in  his 

48 


378  A    COMMENTARY    ON    THE    PSALMS. 

promising  to  that  family,  in  those  circumstances,  a  large  and  fertile 
country,  where  the  thrones  of  many  princes  were  then  firmly  estab- 
lished ;  and,  lastly,  ill  his  putting  them  into  actual  possession  of  it, 
at  the  time  appointed  !  Tims  the  family  of  the  holy  Jesus  was  at 
first  but  small;  "the  members  of  it  were  a  few,  yea,  a  very  few;" 
they  were  sojourners,  in  a  land  not  theirs  ;  "  they  went  from  one  na- 
tion to  another  ;"  nay,  they  were  accounted  the  "refuge  of  the  world, 
and  the  offscouring  of  all  things."  But,  "  Fear  not,  little  flock,"  saith 
he  unto  them,  "  for  it  is  your  Father's  good  pleasure  to  give  you  the 
kingdom."  Luke,  xii.  32.  Let  us  view  Israel  brought  into  Canaan, 
nor  doubt  but  that  believers  shall  inherit  the  kingdom  of  heaven, 
and  succeed  to  the  thrones  of  apostate  angels. 

14.  He  suffered  no  man  to  do  them  wrong :  yea,  he  reproved  kings  for  their 
sakes  ;  15.  Saying,  Touch  not  mine  anointed,  and  do  my  prophets  no  harm. 

The  patriarchs,  during  their  peregrinations,  were  often  in  im- 
minent danger ;  as  Abraham  on  account  of  Sarah  ;  Gen.  xx. ;  Isaac, 
in  a  similar  case ;  Gen.  xxvi. ;  Jacob  from  Laban  ;  Gen.  xxxi. ;  and 
from  his  brother  Esau  ;  Gen.  xxxiii.  Yet,  destitute  as  they  were  of 
earthly  help,  the  mightiest  kings  could  not  hurt  them.  Their  "ways 
pleased  the  Lord,  and  he  made  even  their  enemies  to  be  at  peace 
with  them."  Prov.  xvi.  7.  They  were  the  typical  "  prophets,  and 
Messiahs,  or  Christs,"*  of  Jehovah  ;  and  kings  were  forbidden  to  lift 
up  a  hand  against  them.  How  doth  the  same  kind  Providence 
watch  over  the  body  and  the  members  of  the  true  Christ ;  how  often 
hath  it  interposed  to  protect  and  preserve  them  from  the  powers  of 
the  world ! 

16.  Moreover  he  called  for  a  famine  upon  the  land;  he  brake  the  whole 
.staff  of  bread. 

When  Jacob  had  escaped  other  perils,  we  find  him  and  his  family 
likely  to  perish  with  hunger  :  Gen.  xlii.  "  Famine"  is  here  finely 
represented  as  a  servant,  ready  to  come  and  go,  at  the  "  call"  and 
command  of  God  ;  for  calamities,  whether  public  or  private,  are  the 
messengers  of  divine  justice.  "Bread"  is  the  "staff"  which  supports 
life  ;  when  that  staff  is  "  broken,"  the  body  fails,  and  sinks  to  the 
earth.  The  word  of  God  is  the  staff  of  spiritual  life,  the  food  and 
support  of  the  soul ;  and  the  sorest  of  Heaven's  judgments  is  that 
mentioned  by  the  prophet  Amos,  ch.  viii.  11  :  "Behold,  the  days 
come,  saith  the  Lord  God,  that  I  will  send  a  famine  in  the  land  ; 
not  a  famine  of  bread,  nor  a  thirst  of  water,  but  of  hearing  the  words 
of  the  Lord."  Such  a  famine  was  sore  in  all  lands,  when  Christ 
made  his  appearance  in  the  flesh ;  whose  advent,  with  the  blessed 

*  Ideo  autem  Christi  sive  uncti  dicuntur,  quod  essent  et  sacerdotes  et  reges  :  summ4 
quippe  potestate  praditi,  nullique  obnoxii.  Hinc  fnedera  cequo  jure  pacta  cum  regibus : 
hinc  bella  suscepta,  et  quidem  nutu  suo,  auspiciis,  ut  aiunt,  suis.  Gen.  xiv.  21.  Hinc 
Hethoei  ad  Abrahamum :  "Audi  nos,  Domine  :  Princeps  Dei  es  apud  dos."  Ibid, 
xxiii.  6,  nemini  obnoxius,  nisi  Deo.  Quo  jure  Isaacus  et  Jacobus  usi  sunt.  Gen.  xxvi.  &c. 
Ad  haec  prophetae  erant :  at  hie,  et  Gen.  xx.  7.  Quos  omnes  titulos  unum  Christi 
nomen  complectitur.  Christi  autem  dicuntur,  in  typo  Christi  ipsius  ab  eis  orituri. — 
Bossuet. 


A    COMMENTARY    ON    THE    PSALMS.  379 

effects  of  it,  is  wonderfully  shadowed  forth  in  the  prophetical  history 
of  the  patriarch  Joseph. 

17.  He  sent  a  man  before  them,  even  Joseph  who  was  sold  for  a  servant ; 
18.  Whose  feet  they  hurt  with  fetters  ;  he  wan  laid  in  iron. 

Joseph  and  Jesus  were  both  envied,  hated,  and  sold  by  their 
brethren  :  both  suffered  by  a  false  accusation ;  the  former  was  laid 
in  irons,  the  latter  crucified,  and  confined  in  the  prison  of  the  grave, 
fast  bound  with  the  bands  of  death.  The  wickedness  of  man,  in 
working  its  own  will,  did  unwittingly  accomplish  the  counsels  of 
God.  "As  for  you,"  saith  Joseph  to  his  brethren,  Gen.  i.  20,  "ye 
thought  evil  against  me ;  but  God  meant  it  unto  good,  to  bring  to 
pass,°as  it  is  this  day,  to  save  much  people  alive."  And  how  doth 
St.  Peter  address  the  brethren  of  that  other  Joseph  ?  "  Him,  being 
delivered  by  the  determinate  counsel  and  foreknowledge  of  God,  ye 
have  taken,  and  by  wicked  hands  have  crucified  and  slain. — And, 
now  brethren.  I  wot  that  through  ignorance  ye  did  it— But  those 
things  which  God  before  had  showed  by  the  mouth  of  all  his  prophets, 
that.eChrist  should  suffer,  he  hath  so  fulfilled."  Acts,  ii.  23,  and 
iii.  17. 

19.  Until  the  time  that  his  word  came :  the  word  of  the  Lord  tried  him. 

Joseph  continued  in  prison  "  until  the  time  that  his  word  or  cause, 
-en,  came"  before  the  king,  and  was  "  known,"  according  to  our  old 
translation  ;  or,  "  until  his  word,"  or  prediction  concerning  the  chief 
butler's  promotion,  "  came  to  pass ;"  for  this  was  the  means  of  Joseph's 
enlargement  and  justification  ;  since  a  person,  guilty  of  the  crime 
with  which  he  stood  charged,  would  not  have  been  inspired  to  fore- 
tel  future  events.  "Can  we  find,"  said  Pharaoh,  "such  an  one  as 
this  is,  a  man  in  whom  the  Spirit  of  God  is  ?"  Gen.  xli.  38.  In 
the  meantime,  the  "  word,"  commandment,  or  decree,  matt,  "of  the 
Lord  tried  him"  in  the  furnace  of  affliction,  there  refining  and  pre- 
paring him  for  his  approaching  exaltation  to  glory  and  honour. 
Thus  was  there  a  time  appointed  for  the  abode  of  Jesus  in  the  grave, 
at  the  expiration  of  which,  all  his  promises  and  predictions  were  ful- 
filled :  he  came  forth,  "  made  perfect  through  sufferings,"  and  ready 
to  "  enter  into  his  glory." 

20  The  kins-  sent  and  loosed  him  ;  even  the  rider  of  the  people,  and  let 
hvn  go  free.  21.  He  made  him  lord  of  his  house,  and  rider  of  all  his  sub- 
stance.  22.  To  bind  his  princes  at  his  pleasure,  and  teach  his  senators  wisdom. 

The  circumstances  of  Joseph's  advancement,  here  alluded  to,  are 
related,  Gen.  xli.  &c.  Those  of  our  Lord's  resurrection  and  glorifi- 
cation afford  a  marvellous  parallel.  At  the  determined  hour,  "  The 
King"  of  heaven  "sent"  his  angel,  "and  loosed  him"  from  the  bands 
of  death  ;  "  the  Ruler  of  the  world  let  him  go  free"  from  the  penalty 
which  he  had  undertaken  to  pay,  and  had  now  fully  paid.  "He 
made  him  Lord  of  his  house,  the  church,  and  Ruler  of  all  his  sub- 
stance" in  heaven  and  in  earth,  that  he  might,  by  his  holy  discip- 
line, "bind  princes  at  his  pleasure,"  and  by  his  gospel  "teach"  true 
"  wisdom"  to  the  "  senators"  and  politicians  of  the  world  ;  he  was 


380  A    COMMENTARY    ON   THE    PSALMS. 

clothed  with  the  robes  of  majesty,  he  was  adorned  with  all  the  ensigns 
of  royalty,  and  to  him  it  was  ordained  that  u  every  knee  should  bow." 
The  storehouses  of  grace  and  salvation  were  opened ;  the  nations 
came  to  be  supplied  by  him  with  the  bread  of  life  ;  and  we  look  for 
that  happy  day  when  the  Jews  shall  do  the  same,  and  "  Joseph 
shall  be  made  known  to  his  brethren." 

23.  Israel  also  came  into  Egypt ;  and  Jacob  sojourned  in  the  land  of  Ham. 
24.  And  he  increased,  his  people  greatly  ;  and  made  them  stronger  than  their 
enemies.  25.  He  turned  their  heart  to  hate  his  people,  to  deal  subtilely  with 
his  servants. 

The  Psalmist  now  exhibiteth  to  our  view  a  fresh  scene  of  tribula- 
tion and  affliction,  Avhich  occasioned  repeated  mercies,  and  a  new 
deliverance.  Israel,  by  means  of  Joseph,  obtained  an  establishment 
in  Egypt.  But  in  process  of  time,  the  increase  and  prosperity  of 
Israel  excited  the  envy  and  jealousy  of  Egypt,  and  brought  on  a 
persecution.  The  kindness  and  love  of  God  to  his  people  "  turned 
the  hearts"  of  the  Egyptians  against  them,  and  caused  animosity  to 
take  place  of  friendship.  A  king  arose  who  knew  not  Joseph,  and 
measures  were  concerted  to  keep  the  HebrewTs  under  :  a  royal  edict 
was  issued  to  prevent  their  increase,  by  putting  the  males  to  death  ; 
and  the  generation  then  in  being  was  reduced  to  a  state  of  the  most 
abject  servitude  and  cruel  bondage.  Such  usage  the  people  of  God 
have  often  experienced  from  the  world,  at  the  instigation  of  him  who 
in  Scripture  is  styled  "  the  prince  of  this  world." 

26.  He  sent  Moses  his  servant,  and  Aaron  whom  he  had  chosen.  27.  They 
showed  his  signs  among  them,  and  wonders  in  the  land  of  Ham. 

When  the  tyranny  and  oppression  of  Pharaoh  were  at  the  high- 
est, and  Israel  cried  unto  Jehovah  because  of  the  bondage,  he  re- 
membered his  promise  to  Abraham,  and  sent  Moses,  with  Aaron,  to 
effect  that  mighty  deliverance  which  was  to  be  the  grand  pledge  and 
figure  of  our  salvation  by  Jesus  Ghrist.  Of  him  Moses  prophesied, 
when  he  said,  "  A  prophet  shall  the  Lord  your  God  raise  up  unto 
you  of  your  brethren,  like  unto  me."  Deut.  xviii.  15,  cited  and  ap- 
plied Acts,  iii.  22.  He  came  to  rescue  mankind  from  a  spiritual 
bondage,  and  to  deliver  all  who  were  "oppressed  by  the  devil:" 
Acts,  x.  38.  He  came  at  a  time  when  that  oppression  was  most 
grievous  among  Jews  and  Gentiles :  his  birth  was  signalized  by  an 
order  from  another  Pharaoh  to  slay  the  infants ;  and  Egypt  afforded 
him  a  refuge  from  the  tyrant's  fury  :  he  wrought  innumerable 
"  signs  and  wonders ;"  but  they  were  all  signs  of  mercy,  and  won- 
ders of  love.  Those  of  terror  and  vengeance  wTere  reserved  for  a 
future  advent,  foreshowed  in  the  destruction  of  Jerusalem. 

28.  He  sent  darkness,  and  made  it  dark:  and  they  rebelled,  not  against 
the  word  :  or,  and  did  they  not  still  rebel  against  his  word?  29.  He  turned 
their  waters  into  blood,  and  slew  their  fish.  30.  Their  land  brought  forth 
frogs  in  abundance,  in  the  chambers  of  their  kings.  31.  He  spake,  and  there 
came  divers  sorts  of  flies.  Heb.  a  mixture  came,  and  lice  in  all  their  coasts. 
32.  He  gave  them  hail  fur  rain,  and  flaming  fire  in  their  land.  33.  He  smote 
their  vines  also,  and  Jig-trees  ;  and  brake  the  trees  of  their  coasts.    34.  He 


A    COMMENTARY    ON    THE    PSALMS.  381 

spake  and  the  locusts  came,  and  caterpillars,  and  that  without  number. 
35.  And  did  eat  up  all  the  herbs  in  their  land;  and  devoured  the  fruit  of 
their  ground-  36.  He  smote  also  the  first-born  in  their  land,  the  chief  of  all 
their  strength. 

Who  can  behold  this  army  of  divine  judgments  thus  passing  in 
dreadful  array  before  him,  without  trembling  very  exceedingly  at 
that  power  which  is  able  to  send  them,  singly,  or  in  conjunction,  up- 
on a  sinful  land?  Who  can  reflect  upon  their  number  and  variety, 
without  adoring  that  goodness,  patience,  and  long  suffering,  which 
tried  so  many  different  methods,  and  wanted  so  long,  to  lead  the 
offenders  to  repentance  ?  For  more  particulars  see  the  comment  on 
Psalm  lxxviii.  43 — -51. 

37.  He  brought  them,  i.  e.  the  people  of  Israel,  forth  also  with  silver  and 
gold :  and  there  was  not  one  feeble  person  among  their  tribes.  38.  Egypt 
was  glad  when  they  departed:  for  the  fear  of  them  fell  upon  them. 

The  Israelites  not  only  came  forth  from  Egypt,  but  came  forth 
laden  with  the  spoils  of  their  enemies,  which  they  were  commanded 
to  take,  by  him  who  is  the  absolute  Lord  of  all  property,  and  who, 
as  a  righteous  judge,  did  thus  award  to  his  people  the  wages  due  to 
their  incredible  labours,  the  Egyptians  being  now  willing  and  ready 
to  furnish  them  with  any  thing  required,  in  order  to  dismiss  them. 
"The  Egyptians  were  urgent  upon  the  people,  that  they  might 
send  them  out  of  the  land  in  haste :  for  they  said,  We  be  all  dead 
men."  Exod.  xii.  33.  And  what  was  very  extraordinary,  among 
such  a  number  of  men,  women,  children,  and  cattle,  nothing  was 
weak  and  "feeble,"  nothing  unable  to  perform  the  journey.  'I  he 
order  was,  that  "  not  a  hoof  should  be  left  behind  ;"  Exod.  x.  26  ; 
and  he  who  commanded  gave  strength  to  obey.  Thou  hast  also  en- 
joined us,  thy  servants,  O  Lord,  to  quit  Egypt,  and  march  for  Ca- 
naan !  let  thy  grace  invigorate  us,  from  time  to  time,  that  so  we 
faint  not  by  the  way. 

39.  He  spread  a  cloud  for  a  covering  ;  and  fire  to  give  light,  in  the  night. 
40.  The  people  asked,  and  he  brought  quails;  and  satisfied  them  with  the 
bread  of  heaven.  41.  He  opened  the  rock,  and  the  waters  gushed  out :  they 
ran  in  the  dry  places  like  a  river. 

"  Brethren,  I  would  not  that  ye  should  be  ignorant  how  that  all 
our  fathers  were  under  the  cloud ;  and  were  all  baptized  unto  Moses 
in  the  cloud  ;  and  did  all  eat  the  same  spiritual  meat ;  and  did  all 
drink  the  same  spiritual  drink  ;  for  they  drank  of  that  spiritual  Rock 
that  followed  them ;  and  that  Rock  was  Christ."  1  Cor.  x.  1—4. 
In  our  passage  through  this  wilderness  of  life,  over  barren  sands, 
and  amidst  fiery  serpents,  be  thou,  blessed  Lord,  our  guide  and  our 
guard  ;  protected  by  thy  providence,  supported  by  thy  word,  and  le- 
freshed  by  thy  Spirit,  lead  us  even  where,  and  in  what  manner  it 
shall  seem  good  to  thee ;  only  do  not  thou  forsake  us,  and  we  ask 
no  more. 

42.  For  he  remembered  his  holy  promise,  and  Abraham  his  servant. 
43.  And  he  brought  forth  his  people  with  joy  and  his  chosen  with  gladness. 

The  same  God  hath  since  "remembered  again  his  promise  to 


382  A    COMMENTARY    ON    THE    PSALMS. 

Abraham  f  he  hath  visited  his  people,  and  redeemed  them  from  the 
bondage  of  sin,  under  the  tyranny  of  Satan  ;  which  redemption 
they  daily  celebrate  in  the  church,  with  "joy  and  gladness,"  waiting 
for  their  final  deliverance  from  death  and  the  grave,  when  they  are 
to  sing  in  heaven  "  the  song  of  Moses  and  of  the  Lamb."  Rev.  xv.  3. 

44.  And  gave  them  the  lands  of  the  heathen :  and  they  inherited  the  labour 
of  the  people  ;  45.  That  they  might  observe  his  statutes,  and  keep  his  laws. 
Praise  ye  the  Lord. 

It  was  not,  therefore,  intended  that  the  Israelites  should  regard 
Canaan  as  their  paradise,  and  look  no  further  ;  but  that,  being 
rescued  from  their  enemies,  and  settled  in  peace  and  plenty,  they 
should  improve  the  opportunity  thereby  afforded  them,  of  serving 
the  Lord  their  God,  and  of  securing  to  themselves,  through  the  obe- 
dience of  faith,  an  inheritance  in  "  a  better  country,  that  is  to  say, 
an  heavenly."  And  let  all  the  children  of  faithful  Abraham,  whose 
lot  hath  fallen  in  "a  land  flowing  with  milk  and  honey"  upon 
earth,  reflect,  that  God  hath  given  them  riches,  and  the  leisure 
which  riches  procure,  not  for  the  purpose  of  indulging  and  corrupt- 
ing themselves  and  others,  but  that  they  may  glorify  him,  benefit 
their  neighbours,  and  save  their  own  souls ;  "  that  they  may  observe 
his  statutes,  and  keep  his  laws."  Israel  was  delivered  by  Moses, 
and  the  church  redeemed  by  Christ,  that  God  might  "purify  to  him- 
self a  peculiar  people,  zealous  of  good  works."     Tit.  ii.  14. 


TWENTY-FIRST  DAY.— EVENING  PRAYER. 

PSALM  CVI. 

ARGUMENT. — The  Psalmist  here  again  commemorates  the  divine  benefits,  upbraid- 
ing withal  the  ingratitude  of  those  who  received  them.  1,  2.  He  exhorteth  men  to 
the  praise  of  Jehovah;  3 — 5.  proclaimeth  the  blessedness,  and  longeth  for  the 
felicity  of  the  saints  ;  6.  confesseth  the  sins  of  Israel,  and  giveth  a  detail  of  their 
rebellions  ;  7 — 12.  at  the  Red  Sea  ;  13 — 15.  when  they  lusted  for  flesh  in  the  wil- 
derness ;  16—18.  in  the  matter  of  Kora  ;  19—23.  in  that  of  the  golden  calf;  24—27. 
at  the  report  of  the  spies  ;  28—31.  in  the  affair  of  Baal-peor  ;  32,  33.  at  the  waters 
of  Meribah  ;  34 — 39.  in  not  destroying  idolatry,  but  being  seduced  by  it ;  40 — 46.  God's 
frequent  judgments,  and  as  frequent  mercies,  are  related  ;  47.  a  prayer  is  made,  that 
Jehovah  would  gather  Israel  from  among  the  heathen,  which  shows  the  Psalm  to 
have  been  written  during  some  captivity  or  dispersion.  The  last  verse  contains  an 
act  of  blessing  and  praise. 

1.  O  give  thanks  unto  the  Lord,  for  he  is  good,  for  his  mercy  endureth  for 
ever. 

In  the  person  of  a  penitent  nation,  the  prophet  invites  mankind 
to  "  give  thanks  unto  Jehovah,"  for  that  "  goodness"  which  pre- 
vented! us  with  blessings,  and  for  that  u  mercy"  which  forgiveth  our 
transgressions;  that  mercy  which  was  shown  to  our  forefathers  upon 
their  repentance,  and  will  <:ever"  be  shown,  upon  the  same  condition, 
to  us  and  our  posterity ;  that  mercy  which  will  bring  sin  and  misery 
to  an  end,  itself  continuing  eternal  and  unchangeable. 


A    COMMENTARY    ON    THE    PSALMS.  383 

2.  Who  can  utler  the  mighty  acts  of  the  Lord  ?  who  can  show  forth  all  his 
praise  ? 

But  who  is  sufficient  for  a  wrork  that  demandeth  the  tongues  and 
harps  of  angels?  "  When  you  glorify  the  Lord,"  saith  the  son  of 
Sirach,  "  exalt  him  as  much  as  you  can  ;  for  even  yet  will  he  far 
exceed  ;  and  when  you  exalt  him,  put  forth  all  your  strength,  and 
be  not  weary,  for  you  can  never  go  far  enough."     Ecclus.  xliii.  30. 

3.  Blessed  are  they  that  keep  judgment ;  and  he  that  doeth  righteousness  at 
all  limes. 

Next  to  angels,  they  are  blessed  and  qualified  to  praise  God  with 
the  voice,  wTho  glorify  him  in  their  lives ;  who  having  experienced 
in  themselves  the  "  mighty  acts"  of  mercy,  pardoning  the  guilt,  and 
breaking  the  power  of  sin,  are  become  the  servants  of  Jesus,  and 
render  to  their  Saviour,  "  at  all  times,"  in  adversity  no  less  than  in 
prosperity,  the  due  tribute  of  unfeigned  love  and  obedience. 

4.  Remember  me,  O  Lord,  with  the  favour  that  thou  bearest  unto  thy  peo- 
ple :  O  visit  me  with  thy  salvation.  5.  That  I  may  see  the  good  of  thy  chosen : 
that  I  may  rejoice  in  the  gladness  of  thy  nation  ;  that  I  may  glory  with  thine 
inheritance. 

The  Psalmist  offereth  a  prayer  for  himself,  or  rather  for  the  church 
of  Israel  that  she,  with  himself,  might  partake  of  such  blessedness. 
The  words  might  have  a  reference  to  a  temporal  restoration  and 
felicity ;  but  they  certainly  extend  much  further,  and  form  the  most 
spiritual  and  heavenly  petition  that  the  devoutest  Christian  can  pre- 
fer to  the  throne  of  grace.  "Remember  me,  O  Lord,  with  the  favour" 
which  thou  hast  always  shown  to  "  thy  people,"  in  whom  thou  hast 
delighted  from  the  foundation  of  the  world,  and  on  whom  it  is  thy 
good  pleasure  to  confer  a  glorious  kingdom.  "  O  visit  me  with  thy 
salvation,"  with  wThich  so  many  patriarchs,  prophets,  and  kings 
have  desired  to  be  visited,  the  salvation  of  thy  Christ,  the  justifier  of 
all  them  that  believe,  and  the  rewarder  of  his  saints :  "  that  I  may 
see  the  good  of  thy  chosen,"  their  felicity  in  beholding  thy  counte- 
nance, and  living  for  ever  in  thy  presence  ;  "  that  I  may  rejoice  in 
the  gladness  of  thy  nation,"  the  unspeakable  gladness  of  those  who 
enter  into  the  joy  of  their  Lord  ;  u  and  glory  with  thine  inheritance," 
singing  hallelujahs  before  thine  everlasting  throne,  in  the  Jerusalem 
which  is  above.  The  Israeli tish  church,  when  in  peace  and  tran- 
quillity serving  her  God,  and  chanting  the  songs  of  S ion,  afforded  a 
very  lively  representation  of  this  eternal  felicity. 

6.  We  have  sinned  with  our  fathers :  we  have  committed  iniquity  ;  ice  have 
done  wickedly. 

They  who  have  joined  with  the  prophet  in  his  affectionate  aspira- 
tion after  the  divine  favour,  may  here  learn  the  surest  way  to  attain 
it ;  namely,  by  confessing  their  own  sins,  and  those  of  their  ancestors. 
u  We  have  sinned  with  our  fathers,"  that  is,  after  their  example  of 
unbelief  and  disobedience,  of  which  an  account  immediately  follow- 
eth.    The  fathers'  sins  are  often  reflected  in  their  children  ;  and  each 


384  A    COMMENTARY    ON    THE    PSALMS. 

new  reflection,  instead  of  being  weaker,  is  stronger  than  the  forego- 
ing ;  as  in  the  case  of  the  Jews. 

7.  Our  fathers  understood  not  thy  wonders  in  Egypt :  they  remembered 
not  the  multitude  of  thy  mercies ;  but  provoked  him  at  the  sea,  even  at  the 
lied  Sea. 

The  Israelites  did  not  profit,  as  tli<y  should  have  done,  by  the 
miracles  wrought  for  them  in  Egypt;  they  increased  not  in  the  wis- 
dom and  knowledge  of  God  their  Saviour  ;  but  when  thew  saw 
themselves  pursued  by  Pharaoh,  their  faith  failed,  they  murmured 
against  Moses,  and  wished  themselves  again  in  the  bondage  from 
which  they  were  just  delivered  :  Exod.  xiv.  10,  &c.  Thus,  when  the 
penitent  findeth  himself  beset  with  difficulties  and  dangers  ;  when 
he  seeth  before  him  that  death  unto  sin,  through  which  he  must  pass 
to  a  life  of  righteousness,  while  the  devil  and  the  world  follow  hard 
after  him,  to  destroy  or  bring  him  back  to  a  more  cruel  bondage,  how 
apt  is  he  to  forget  all  that  Christ  hath  done  for  him  !  Fear  puts  out 
the  light  of  faith,  and  hides  the  prospect  of  the  promised  land  ;  ima- 
gination recalls  the  former  gratifications  of  sense ;  he  is  tempted  to 
regret  the  desertion  of  Egypt,  and  to  wish  for  a  return  to  it  again. 

8.  Nevhertheless,  he  saved  them  for  his  name's  sake  ;  that  he  might  make 
his  mighty  power  to  be  known.  9.  He  rebuked  the  Red  Sea  also,  and  it  was 
dried  up:  so  he  led  them  through  the  depths,  as  through  the  wilderness. 
10.  And  he  saved  them  from  the  hand  of  him  that  hated  them,  and  redeemed 
them  from  the  hand  of  the  enemy.  11.  And  the  waters  covered  their  enemies: 
there  was  not  one  of  them  left.  12.  Then  believed  they  his  words  ;  they  sang 
his  praise. 

Comforted  and  encouraged  by  Moses,  the  armies  of  Israel  ad- 
vanced to  the  shore ;  and,  lo,  the  waves,  at  the  lifting  up  of  the 
powerful  rod,  instantly  parted,  and,  like  so  many  well-disciplined 
troops,  arranging  themselves  in  two  columns,  disclosed  a  new  and 
strange  path,  by  which  the  people  of  God  were  conducted,  in  per- 
fect security,  to  the  opposite  shore ;  when  the  waters,  falling  down, 
and  reassuming  their  ancient  habitation,  overwhelmed  the  infidel 
host,  and  left  not  a  man  to  carry  the  news  to  Egypt.  Through  all 
the  difficulties  and  dangers  of  the  Christian  course,  faith  will  ever 
find  a  way  opened,  by  the  power  of  Jesus,  from  sin  to  righteousness, 
and  from  death  to  life  :  the  enemies  of  our  salvation,  how  formidable 
soever,  shall  disappear,  and  be  no  more ;  and  we  shall  sing,  like 
Israel,  a  song  of  triumph  to  the  Lord  our  God. 

13.  They  soon  forgat  his  icorks,  Heb.  They  made  haste,  they  forgot  his 
works;  they  waited  not  for  his  counsel.  14.  But  lusted  exceedingly  in  the 
wilderness,  and  tempted  God  in  the  desert.  15.  And  he  gave  them  their  re- 
quest ;  but  sent  leanness  into  their 


Soon  after  the  Israelites  had  experienced  the  power  and  goodness 
of  Jehovah  at  the  Red  Sea,  we  find  them  murmuring  against  him, 
Exod.  xv.  24.  They  grew  impatient,  they  looked  upon  themselves 
as  forgotten,  and  given  over  to  destruction.  They  loathed  manna, 
and  required  flesh :  flesh  was  sent  them,  on  which  they  surfeited 
themselves  ;  the  wrath  of  God  smote  them,  and  many  were  carried 


A    COMMENTARY    ON    THE    PSALMS.  385 

off  by  a  grievous  plague  ;  Numb.  xi.  4,  33.  Let  us  learn  to  wait 
God's  time  and  counsel,  for  the  supply  of  necessaries,  much  more 
of  conveniences ;  remembering  that  he  hath  given  us  his  Son,  and 
therefore  will  not  deny  us  such  inferior  corporeal  blessings  as  he 
foreseeth  will  really  prove  blessings  to  us.  Let  us  be  duly  thankful 
for  that  "  bread  which  cometh  down  from  heaven,"  cautious  how 
we  request  the  good  things  of  this  world,  and  strictly  temperate  in 
the  use  of  them  when  given. 

16.  They  envied  Moses  also  in  the  camp,  and  Aaron  the  saint  of  the  Lord. 
17.  The  earth  opened,  and  swallowed  up  Duthan,  and  covered  the  company 
of  Abiram.  IS.  And  a  fire  was  kindled  in  their  company  ;  the  flame  burnt 
up  the  wicked. 

Moses  and  Aaron  were  the  divinely  appointed  governors  of  Israel, 
in  church  and  state.  Envy  and  ambition  led  Korah,  Dathan,  and 
Abiram  to  accuse  the  former  of  tyranny,  and  the  latter  of  priestcraft. 
Jehovah  was  appealed  to,  a  day  appointed,  and  a  decision  made. 
One  body  of  the  malcontents  went  down  alive  into  the  pit,  another 
was  consumed  by  fire  from  heaven  :  Numb.  xvi.  Let  schismatics 
•and  rebels  beware  of  that  "  pit"  which  is  bottomless,  and  of  that 
u  fire"  which  shall  never  be  quenched. 

19.  They  made  a  calf  in  Horeb,  and  worshipped  the  molten  image. 
20.  Thus  they  changed  their  glory  into  the  similitude  of  an  ox  that  eateth 
grass.  21.  They  for  gat  God  their  Saviour,  which  had  done  great  things  in 
Egypt :  22.  Wondrous  works  in  the  land  of  Ham.  and  terrible  things  by  the 
Red  Sea. 

While  the  terrible  presence  of  God  abode  upon  Mount  Sinai,  and 
Moses  was  gone  up  thither  to  receive  the  law,  even  then,  and  there, 
"at  Horeb,"  the  people  apostatized  to  the  old  favourite  sin  of  idol- 
atry, and  persuaded  Aaron  to  make  them  a  "  calf,"  or  "  ox,"  before 
which  they  prostrated  themselves,  acknowledging  it,  or  the  power 
represented  by  it,  whatever  that  was,  to  have  been  the  author  of 
their  deliverance  from  Egypt,  Exod.  xxxii. :  "  for  as  to  Moses,  they 
knew  not  what  was  become  of  him,"  nor  ever  expected  to  see  him 
any  more.  Thus  they  exchanged  their  "  glory,"  the  glory  which 
had  accompanied  them  in  the  mystic  cloud,  nay,  which  was  then 
present  before  their  eyes  on  the  top  of  the  Mount,  "for  an  image 
made  like  to  a  four-footed  beast,"  as  it  is  said  of  the  heathen  in  their 
worst  estate,  Rom.  i.  23 ;  and  thus  they  forgat  Jehovah,  who  had 
wrought  his  works  and  wonders  for  them  in  Egypt  and  at  the  Red 
Sea.  It  is  to  be  hoped,  we  shall  never  live  to  see  a  time  when  the 
miracles  of  our  redemption  shall  be  forgotten  ;  when  the  return  of 
Jesus  Christ  from  heaven  shall  be  despaired  of;  and  when  the  peo- 
ple shall  solicit  their  teachers  to  fabricate  a  new  philosophical  deity 
for  them  to  worship,  instead  of  the  God  of  their  ancestors,  to  whom 
glory  hath  been  ascribed  from  generation  to  generation. 

23.  Therefore  he  said  that  he  would  destroy  them,  had  not  Moses  his 
chosen  stood  before  him  in  the  breach,  to  turn  away  his  wrath,  lest  he  should 
destroy  them. 

When  we  hear  Jehovah  saying  to  Moses,  on  account  of  his  peo- 

49 


386  A    COMMENTARY    ON    THE    PSALMS. 

pie's  monstrous  ingratitude  and  atrocious  wickedness,  "Let  me 
alone,  that  my  wrath  may  wax  hot  against  them,  and  that  I  may 
consume  them,  and  I  will  make  of  thee  a  great  nation ;"  when  we 
hear  Moses,  notwithstanding  this,  interceding  for  his  countrymen, 
with  the  offended  Majesty  of  heaven  ;  urging  to  God  the  glory  of  his 
name,  the  relation  in  which  he  stood  to  Israel,  the  covenant  he  had 
made  with  their  fathers ;  and  if  they  must  be  cast  off,  desiring  him- 
self to  perish  with  them  :  "  If  thou  wilt,  forgive  their  sin  ;  and  if  not, 
blot  me,  I  pray  thee,  out  of  thy  book  which  thou  hast  written  ;" 
how  we  are  astonished  at  an  instance  of  such  invincible  fortitude, 
fervent  piety,  unadulterated  patriotism,  triumphant  faith,  and  un- 
bounded charity  !  Once,  and  but  once,  was  this  instance  exceeded, 
by  Him  in  whose  name  the  intercession  of  Moses  was  made  and  ac- 
cepted ;  who  really  taking  upon  himself  the  sins  of  his  people,  suf- 
fered the  vengeance  due  to  thein ;  and  who  is  now  at  the  right 
hand  of  God  interceding  for  us  all.  See  Exod.  xxxii.  10 — 14, 
and  32. 

24.  Yea,  they  despised  the  pleasant  land;  they  believed  not  his  word ; 
25.  But  murmured  in  their  tents,  and  hearkened,  not  unto  the  voice  of  the 
Lord.  26.  Therefore  he  lifted  up  his  hand  against  them,  to  overthrow  them 
in  the  wilderness :  27.  To  overthrow  their  seed  also  among  the  nations,  and 
to  scatter  them  in  the  lands. 

The  history  here  alluded  to  is  contained  in  Numb.  xiii.  and  xiv. 
The  spies  brought  back  a  favourable  account  of  the  promised  land 
and  its  productions,  but  communicated  to  the  people  those  terrible 
apprehensions,  with  which  themselves  were  possessed,  concerning 
the  power  of  the  Anakims,  and  other  inhabitants  of  Canaan.  In- 
fidelity presently  discovered  itself  by  its  usual  fruit,  disobedience. 
They  thought  they  should  never  be  able  to  surmount  all  these  diffi- 
culties, but  should  become  a  prey,  with  their  wives  and  children,  to 
the  sword  ;  and  a  return  to  Egypt  was  once  more  the  cry  of  the 
camp  of  Israel.  Therefore  did  Jehovah  "  lift  up  his  hand  against 
them  ;"  he  declared  that  none  of  the  generation  then  in  being,  Joshua 
and  Caleb  only  excepted,  should  enter  into  his  rest,  but  that  they 
should  fall  in  the  wilderness,  without  setting  foot  in  that  pleasant 
and  most  desirable  land.  Discomfiture  and  dispersion  were  also 
threatened  to  their  posterity,  that  is,  if  they  should  go  on  in  the  same 
spirit  of  rebellion,  and  fill  up  the  measure  of  their  fathers'  iniquities; 
which  they  have  since  done,  and  are  accordingly  "  overthrown 
among  the  nations,  and  scattered  among  the  lands "  to  this  day. 
But  do  not  thou  suffer  us,  O  Lord,  to  despise  that  "pleasant  land," 
which  thou  designest  to  be  the  inheritance  of  thy  saints  :  whatever 
obstructions  may  be  thrown  in  our  way,  suffer  us  not,  through  sloth 
and  cowardice,  to  "disbelieve  thy  word,"  to  doubt  the  accomplish- 
ment of  thy  promises,  or  to  "  murmur"  against  thy  dispensations. 

28.  They  joined  themselves  also  unto  Baal-pcor,  and  ate  the  sacrifices  of 
the  dead.  29.  Thus  they  provoked  him  to  anger  with  their  inventions  ;  and 
the  plague  brake  in  upon  them.    30.  Then  stood  up  Phinehas  and  executed 


A    COMMENTARY    ON    THE    PSALMS.  387 

judgment;  and  eo  the  plague  was  stayed.     31.  And  that  was  counted  unto 
him  for  righteousness,  unto  all  generations  for  evermore. 

By  Balaam's  advice.  Numb.  xxxi.  16,  the  Moabites  and  Midianites 
sent  their  daughters  among"  the  people  of  Israel,  who  soon  yielded  to 
the  temptation,  and  fornication  ended  in  idolatry  ;  nay,  perhaps  it 
might  be  a  part  of  the  Moabitish  ritual ;  as  we  know  it  was  among 
the  religious  services  paid  by  the  latter  heathens  to  some  of  their 
deities.  By  the  "sacrifices  of  the  dead,"  may  be  meant  sacrifices 
which  were  offered  either  to  dead  idols,  or  to  men  deified  after  death. 
To  punish  this  apostacy,  the  wrath  of  Jehovah  went  forth,  and 
twenty-four  thousand  perished  by  the  plague,  which  at  length  ceased, 
when  Phinehas  had  "executed  judgment"  upon  Zimri  and  Cosbi, 
who  seemed,  indeed,  to  call  aloud  for  it,  by  indulging  their  lawless 
passions  in  the  mi  1st  of  so  grievous  a  calamity,  at  a  time  when  the 
whole  congregation  were  humbling  themselves  before  God  at  the 
door  of  the  tabernacle.  "Wherefore,"  saith  God,  "behold  I  give 
unto  him  my  covenant  of  peace  ;  and  he  shall  have  it,  and  his  seed 
after  him,  even  the  covenant  of  an  everlasting  priesthood,  because 
he  was  zealous  for  his  God,  and  made  an  atonement  for  the  children 
of  Israel."  Numb.  xxv.  12.  It  is  most  probable,  as  Dr.  Hammond 
observes,  that  Phinehas,  being  the  son  of  Eleazar,  the  son  of  Aaron, 
was  one  of  the  judges  of  Israel ;  and  if  so,  he  had  a  clear  commission 
for  what  he  did,  from  Moses,  who  had  "said  to  the  judges  of  Israel, 
Slay  ye  every  one  his  man,  that  were  joined  to  Baal-peor."  Numb, 
xxv.  5.  The  case  of  Phinehas,  therefore,  is  no  precedent  for  uncom- 
missioned zealots.  In  general  we  learn  from  this  part  of  the  sacred 
history,  how  acceptable  to  God  is  a  well-timed  zeal  for  his  service  ; 
as  also,  how  dangerous  it  is  to  converse  too  freely  with  those  of  the 
other  sex,  especially  when  they  have  been  educated  in  a  false  reli- 
gion, or  in  no  religion  at  all. 

32.  They  angered  him  also  at  the  waters  of  strife,  so  that  it  went  ill  with 
Moses  for  their  sokes :  33.  Because  they  provoked  his  spirit,  so  that  he  spake 
unadcisedly  with  his  lips. 

This  instance  of  disobedience  was,  in  point  of  time,  prior  to  that 
mentioned  in  the  preceding  verses.  It  is  related,  Numb.  xx.  2 — 13. 
The  spirit  of  Moses,  though  he  was  the  meekest  man  upon  earth, 
was  so  exasperated  and  embittered  by  continual  murmurings  and 
rebellions,  that  he  is  charged  with  "not  having  believed  God,  to 
sanctify  him  in  the  eyes  of  the  children  of  Israel ;"  and  he  was,  on 
that  account,  denied  the  honour  of  bringing  them  into  the  land  of 
promise.  He  had  been  commanded  to  smite  the  rock,  that  water 
might  come  forth.  In  anger  he  smote  it  twice,  thus  upbraiding  the 
people  :  "  Hear  now,  ye  rebels  ;  must  we  fetch  you  water  out  of  this 
rock?"  He  showed  not  that  affiance  in  God,  that  disposition  to 
glorify  him  before  his  people,  which  became  him  in  the  execution 
of  his  office.  "The  wrath  of  man"  found  admission,  and  that 
"  worketh  not  the  righteousness  of  God."  Thou,  blessed  Jesus,  art 
the  only  perfect  pattern  of  patience  and  love;  O  grant  to  all,  but 


388  A   COMMENTARY    ON    THE    PSALMS. 

above  all,  to  the  pastors  of  thy  flock,  a  "  spirit"  not  easy  to  be  "  pro- 
voked," and  lips  not  hasty  to  "  speak  unadvisedly." 

34.  They  did  not  destroy  the  nations,  concerning  whom  the  Lord  com- 
manded them:  35.  But  were  mingled  among  the  heathen,  and  learned  their 
works.     36.  And  they  served  their  idols  ;  which  were  a  snare  unto  them. 

When  the  iniquity  of  the  Canaanites  was  full,  it  pleased  God  to 
extirpate  the  race,  and  Israel  was  commissioned  to  execute  upon 
them  the  vengeance  determined.  But  the  conquerors  suffered  them- 
selves frequently  to  be  seduced  into  all  the  abominations  of  the  con- 
quered, and  spared  their  idolatrous  altars,  till  themselves  came  to 
bow  down  before  them.  Judg.  ii.  2,  3.  The  Canaanites,  against 
whom  we  Christians  militate,  are  our  lusts,  which,  if  they  are  spared 
and  treated  with,  will  prove  "  a  snare"  to  us,  and  in  time  become 
our  masters.  Mercy  shown  to  them  is  cruelty  to  ourselves,  and  will 
always  be  found  so  in  the  end. 

37.  Yea,  they  sacrificed  their  sons  and  their  daughters  unto  devils :  38.  And 
shed  innocent  blood,  even  the  blood  of  their  sons  and  their  daughters,  whom 
they  sacrificed  unto  the  idols  of  Canaan:  and  the  land  was  polluted  with 
blood. 

It  is  plain  that  the  "  devils,"  mentioned  in  the  former  of  these  two 
verses,  are  "the  idols  of  Canaan,"  mentioned  in  the  latter.  The 
word  translated  "devils,"  is  &tb,  literally,  "the  pourers  forth;"  by 
which  it  is  highly  probable,  that  the  idolaters  meant  the  great  agents 
of  nature,  or  the  heavens,  considered  as  giving  rain,  causing  the 
earth  to  send  out  springs,  and  to  put  forth  her  increase ;  vegetables 
to  yield  and  nourish  their  fruit,  and  animals  to  abound  with  milk, 
for  the  subsistence  of  their  young.*  Idolatry  being  a  work  of  the 
devil,  it  is  true,  in  fact,  that  what  is  offered  to  an  idol,  is  offered  to 
the  devil ;  though  the  word  tmv  doth  by  no  means  imply  it.  We 
stand  astonished,  doubtless,  at  this  horrid,  barbarous,  and  unnatural 
impiety  of  offering  children  by  fire  to  a  Moloch  :  but  how  little  is  it 
considered,  that  children  brought  up  in  the  ways  of  ignorance,  error, 
vanity,  folly,  and  vice,  are  more  effectually  sacrificed  to  the  great 
adversary  of  mankind. 

39.  Thus  were  they  defiled  with  their  own  works,  and  went  a  whoring  with 
their  own  inventions.  40.  Therefore  was  the  wrath  of  the  Lord  kindled 
against  his  people;  insomuch  that  he  abhorred  his  own  inheritance.  41.  And 
he  gave  them  into  the  hand  of  the  heathen,  and  they  that  hated  them  ruled 
over  them..  42.  Their  enemies  also  oppressed  them,,  and  they  were  brought 
into  subjection  under  their  hand.  43.  Many  times  did  he  deliver  them,  but 
they  provoked  him  with  their  counsel,  and.  were  brought  low  for  their  iniquity. 
AA.  Nevertheless,  he  regarded  their  affliction,  when  he  heard  their  cry.  45.  And 
he  remembered  for  them  his  covenant,  and  repented,  according  to  the  multitude 
of  his  mercies.  46.  He  made  them  also  to  be  pitied  of  all  those  that  carried 
them  captives. 

This  is  an  epitome  of  the  history  of  the  Israelites,  from  the  time 
when  they  took  possession  of  Canaan,  downwards.     Transgressions 

*  See  the  account  given  of  the  word  by  the  learned  and  ingenious  Mr.  Parkhurst,  in 
his  excellent  Hebrew-English  Lexicon. 


A    COMMENTARY    ON    THE    PSALMS.  389 

"brought  on  chastisements ;  chastisements  produced  repentance ;  and 
repentance  obtained  mercy.  For  their  last  and  grand  rebellion 
against  the  Son  of  God,  and  their  King  Messiah,  whom  they  mur- 
dered, the  sore  burden  of  heaven's  displeasure  hath  now  rested  upon 
the  nation  these  seventeen  hundred  years  ;  but  their  eyes  are  not  yet 
opened  ;  their  hearts  have  not,  hitherto,  relented.  How  hath  the 
"wrath  of  Jehovah  been  kindled  against  his  people,  insomuch  that 
he  hath  abhorred  his  own  inheritance  !"  How  hath  he  "  given  them 
into  the  hand  of  the  heathen,  and  caused  them  that  hated  them 
to  rule  over  them  !"  How  have  "  their  enemies  oppressed  them  ;" 
how  have  they  been  brought  into  subjection  under  their  "  hand ! 
Nevertheless,  O  Lord,  regard  their  afliiction,  when  thou  nearest  their 
cry;"  grant  them  repentance  first,  and  then  pardon;  '-'remember 
for  them  thy  covenant ;"  let  them  change  their  mind,  and  do  thou 
"  change  thy  purpose,  according  to  the  multitude  of  thy  mercies  ; 
make  them  also  to  be  pitied  of  all  those  that  have  carried  them  cap- 
tives ;"  cause  them,  upon  their  conversion,  to  find  favour  in  the  eyes 
of  the  nations  ;  and  do  thou,  who  hast  so  long  been  "  a  light  to 
lighten  the  Gentiles,"  become  once  more  "  the  glory  of  thy  people 
Israel." 

47.  Save  us,  O  Lord  our  God,  and  gather  us  from  among  the  heathen,  to 
give  thanks  unto  thy  holy  name,  and  to  triumph  in  thy  praise. 

It  appears  from  this  verse,  that  the  Psalm  was  written  at  a  time 
when  Israel  was  in  captivity  "  among  the  heathen."  Such  will  be 
the  petition  of  the  Jews  hereafter  to  him  whom  they  crucified  ;  and 
such  is  now  the  petition  of  the  Christian  church,  that  the  elect  may 
be  finally  gathered  together,  and  united  in  one  congregation,  "to 
give  thanks  unto  the  name,  and  triumph  for  ever  in  the  praises  of 
Jesus." 

48.  Blessed  be  the  Lord  God  of  Israel  from  everlasting  to  everlasting  ;  and 
let  all  the  people  say,  Amen.     Praise  ye  the  Lord. 

At  all  times,  in  all  places,  and  by  all  persons,  on  earth  and  in 
heaven,  in  prosperity  and  adversity,  peace  or  persecution,  "  The 
Lord  God  of  Israel,"  the  Saviour  and  Redeemer  of  his  church,  is  to 
be  "  blessed  ;"  nor  can  any  situation  exempt  a  believer  from  saying, 
"Amen,  Hallelujah,"  that  is,  from  blessing  God  himself,  and  exci- 
ting others  to  do  the  same. 


TWENTY-SECOND  DAY.— MORNING  PRAYER. 

PSALM  CVI1. 

ARGUMENT. — The  redeemed  of  the  Lord  are  exhorted  in  this  Psalm,  1 — 3.  to  praise 
him  for  his  goodness  in  redeeming,  and  gathering  them  from  the  four  quarters  of  the 
world.  Their  danger  and  their  deliverance  are  represented  under  the  four  striking 
images,  4 — 9.  of  travellers  lost  in  a  wilderness,  but  directed  and  conducted  home  ; 
XO — 16.  of  prisoners  rescued  from  captivity  ;  17 — 22.  of  sick  and  dying  men  restored 


390  A    COMMENTARY    ON    THE    PSALMS. 

to  health  ;  23 — 32.  of  mariners  preserved  in  a  storm  at  sea,  and  brought  safe  into 
port.  33 — 41.  Some  other  instances  of  God's  providence  in  the  government  of  the 
world,  and  of  the  church,  are  adduced  and  insisted  on,  for,  42.  the -consolation  of  the 
righteous,  and  43.  the  instruction  of  all. 

1.  O  give  thanks  unto  the  Lord,  for  he  is  good,  for  his  mercy  endureth  for 
ever.  2.  Let  the  redeemed  of  the  Lord  say  so.  whom  he  hath  redeemed-  from 
the  hand,  of  the  enemy.  3  And  gathered  them  out  of  the  lands,  from  the  east, 
and  from  the  west,  from  *he  north  and  from  the  south. 

Eternal  mercy  is  the  theme  here  proposed  ;  and  they  who  have 
tasted  its  sweets  are  invited  to  join  in  setting  forth  its  praises.  The 
members  of  the  Christian  church  are  now,  in  the  most  proper  and 
emphatical  sense  of  the  words,  "the  redeemed  of  Jehovah,  whom  lie 
hath  redeemed  from  the  hand  of  the  enem^,  and  gathered  them," 
by  the  gospel,  out  of  all  lands,  and  from  all  the  four  quarters  of  the 
world,  to  form  a  church,  and  to  supply  the  place  of  the  apostate 
Jews ;  whose  forefathers  experienced,  in  type  and  shadow,  the  good 
things  prepared  for  them  and  for  us,  in  truth  and  substance. 
"Many,"  saith  our  Lord  to  the  Jews,  "shall  come  from  the  east 
and  from  the  west,  and  from  the  north  and  from  the  south,  and 
shall  sit  down  in  the  kingdom  of  God  ;  and  ye  yourselves  shall  be 
thrust  out."  Matt.  viii.  ll  ;  Luke,  xiii.  29.  We,  converted  Gen- 
tiles, are  the  happy  people ;  and  we  are  taught  in  this  Psalm  to  cele- 
brate that  mercy  which  made  us  so. 

4.  They  wandered  in  the  wilderness,  in  a  solitary  way,  they  found  no  city 
to  dwell  in.  5.  Hungry  and  thirsty,  their  soul  fainted  in  them.  6.  Then 
they  cried  unto  the  Lord  in  their  trouble,  and  he  delivered  them  out  of  their 
distresses.  7.  And  he  led  them  forth  by  the  ?ight  way,  that  they  might  go  to 
a  city  of  habitation. 

The  spiritual  blessings  of  redemption  are  represented  by  the  Psal- 
mist under  four  exquisitely  beautiful  and  expressive  images  ;  which 
images  are  themselves  four  especial  acts  of  God's  providential  care 
and  love,  shown  toward  the  bodies  of  men  in  the  world ;  correspond- 
ing with  as  many  works  of  grace  wrought  on  the  souls  of  believers 
in  the  church.  The  first  of  these  pictures  exhibiteth  to  our  view  a 
set  of  travellers  lost  in  a  pathless  desert,  and  well  nigh  famished 
through  want  of  necessary  provisions.  They  make  their  distresses 
known  by  prayer  to  Jehovah,  and  lo,  he  appears,  as  their  guard  and 
their  guide  ;  he  supplies  all  their  necessities  upon  the  journey,  and 
conducts  them  in  safety  to  their  place  of  abode.  Thus  he  dwelt 
with  Israel  of  old,  in  their  passage,  through  the  waste  and  howling 
wilderness,  from  Egypt  to  Canaan.  And  thus  he  is  ready  to  deal 
with  us  all.  "The  world,"  saith  Lord  Bolingbroke,*  "is  a  great 
wilderness,  wherein  mankind  have  wandered  about  from  the  crea- 
tion.— We  are  not  only  passengers,  or  sojourners,  but  absolute 
strangers  at  the  first  steps  we  make  in  it."  We  are  so,  indeed  ;  and 
too  often,  through  our  own  fault,  continue  such  to  the  last ;  we  find 
not  the  way  which  leads  to  heaven,  nor,  if  we  did  find  it,  have  we 
strength  to  travel  in  it,  without  the  viaticum  which  cometh   from 

*  Reflections  on  History,  vol.  i.  p.  244,  and  171. 


A    COMMENTARY    ON    THE    PSALMS.  391 

thence,  and  which  alone  can  bring  us  thither.  Fervent  and  impor- 
tunate prayer  to  the  God  of  our  salvation  will  procure,  from  above, 
knowledge  to  dispel  our  ignorance,  and  grace  to  help  our  infirmi- 
ties ;  the  former  will  discover  to  us  our  road,  the  latter  will  enable 
us  to  walk  in  it,  and  buth  together  will  carry  us,  in  due  time,  to 
the  "  city  of  our  eternal  habitation." 

8.  O  that  men  would  praise  the  Lord  for  his  goodness^  and  for  his  wonder- 
ful wor-ks  to  the  children  of  men  !  9.  For  he  satisfieth  the  longing,  or.  thirsty, 
soul,  andfilleth  the  hungry  soul  with  goodness. 

The  former  of  these  two  verses  is  a  chorus,  repeated  after  the  cele- 
bration of  each,  of  the  four  mercies  here  related.  Literally  it  is, 
"Let  them  acknowledge  to  Jehovah  his  mercy,  and  his  wonders  for 
the  children  of  Adam."  And  what  can  better  deserve  our  acknowl- 
edgment, than  the  provision  made  for  the  bodies  and  souls  of  Chris- 
tian travellers,  in  their  way  to  that  heavenly  country  and  city, 
w  where  they  shall  hunger  no  more,  neither  thirst  any  more,  neither 
shall  the  sun  light  on  them,  nor  any  heat;  for  the  Lamb  which  is 
in  the  midst  of  the  throne  shall  feed  them,  and  shall  lead  them  unto 
living  fountains  of  waters  :  and  God  shall  wipe  away  all  tears  from 
their  eyes."     Rev.  vii.  16. 

10.  Such  as  sit  in  darkness,  and  in  the  shadow  of  death,  being  bound  in 
affliction  and  iron  :  11.  Because  they  rebelled  against  the  words  of  God,  and 
contemned  the  counsel  of  the  Most  High :  12.  Therefore  he  brought  down 
their  heart  with  labour  ;  they  fell  down,  and  there  was  none  to  help.  13.  Then 
they  cried  unto  the  Lord  in  their  troid)le.  and  he  saved  them  out  of  their  dis- 
tresses. 14.  He  brought  them  out  of  darkness,  and  the  shadow  of  death,  and 
brake  their  bands  in  sunder.  15.  O  that  men  would  praise  the  Lord  for  his 
goodness,  and  for  his  wonderful  works  to  the  children  of  men  !  16.  For  he 
hath  broken  the  gates  of  brass,  and  cut  the  bars  of  iron  in  sunder. 

In  this  second  piece  of  divine  scenery,  we  behold  a  people  groan- 
ing under  all  the  miseries  of  captivity,  deprived  of  light  and  liberty, 
chained  down  in  horrid  dungeons,  and  there  expecting  the  day  of 
execution.  These  calamities  they  are  represented  as  having  brought 
upon  themselves  by  their  rebellion  against  God,  who  takes  this  meth- 
od of  humbling  them.  It  succeeds,  and  brings  them  upon  their 
knees  to  Him  who  alone  is  able  to  deliver  them.  Moved  by  their 
cries,  he  exerts  his  power  on  their  behalf,  and  frees  them  from  the 
house  of  bondage.  To  a  state  of  corporeal  servitude  the  Israelites, 
for  their  transgressions,  were  frequently  reduced,  and  many  fimes 
experienced,  upon  their  repentance,  the  goodness  of  Jehovah  in  rescu- 
ing them  from  it.  But  the  grand  and  universal  captivity  is  that  of 
sin  and  death  ;  the  grand  and  universal  deliverance,  for  which  all 
the  redeemed  of  the  Lord  ought  to  praise  his  mercy,  is  that  by  Jesus 
Christ.  Adam  and  all  his  posterity  "rebelled  against  the  words  of 
God,  and  contemned  the  counsel  of  the  Most  High."  By  so  doing, 
they  subjected  themselves  to  a  slavery  the  heaviest  and  bitterest  of 
all  others.  The  devil  led  them  captive  at  his  will,  and  set  over 
them  their  own  insatiable  lusts  and  passions,  as  so  many  task- 
masters, to  afflict,  and  keep  them  under.     By  these  the  soul  is  con- 


392  A    COMMENTARY    ON    THE    PSALMS. 

fined  so  close  in  prison,  and  bound  with  so  many  chains,  that  it  can- 
not get  forth  to  do  the  will  of  God,  even  when  that  is  made  known 
to  it.  Of  mankind  in  this  state  how  truly  may  it  be  said,  and  how 
often  in  Scripture  is  it  said,  under  these  and  the  like  figures,  "  They 
sit  in  darkness,  and  in  the  shadow  of  death,  being  fast  bound  in 
misery,  and  bands  stronger  than  iron. — He  also  brought  down  their 
heart  through  heaviness,  they  fell  down,  and  there  was  none  to 
help  !"  A  sense  of  this  his  woful  condition  forces  the  sinner  to  "  cry 
unto  the  Lord  Jesus  in  his  trouble,"  and  to  say,  "  O  wretched  man 
that  I  am,  who  shall  deliver  me  from  this  body  of  death  !"  "  Bring  my 
soul  out  of  prison,  that  I  may  give  thanks  unto  thy  name."  And  now 
his  prayer  is  heard,  the  grace  of  Christ  cometh  to  his  assistance,  and 
he  is  made  "  free  indeed."  His  chains,  like  those  of  St.  Peter,  fall  off 
at  the  word  of  his  deliverer ;  he  is  "  saved  out  of  his  distress ;"  he  is 
brought  "out  of  darkness  and  the  shadow  of  death,"  into  the  glori- 
ous light  and  liberty  of  the  sons  of  God.  The  joy  consequent  upon 
such  a  deliverance  will  be  exceeded  only  by  that  which  shall  take 
place  in  the  hearts,  and  be  expressed  by  the  voices  of  the  redeemed,  on 
the  day  when  Christ  shall  accomplish  the  redemption  of  their  bodies 
also,  as  he  hath  already  effected  that  of  his  own,  from  the  power  of 
the  grave;  when  he  shall  dash  in  pieces  the  brazen  gates  and  ada- 
mantine bars  of  that  prison-house,  put  an  end  for  ever  to  the  bond- 
age of  corruption,  and  lead  captivity  captive  in  the  highest  heavens. 

17.  Fools,  because  of  their  transgressions,  and  because  of  their  iniquities, 
are  afflicted.  IS.  Their  soul  abhorreth  all  manner  of  meat,  and,  they  draw 
near  unto  the  gates  of  death.  19.  Then  they  cry  unto  the  Lord  in  their  trouble, 
and  he  saveth  them  out  of  their  distresses.  20.  He  sent  his  sivord  and  healed 
them,  and  delivered  them  from,  their  destruction.  21.  O  that  men  would 
praise  the  Lord  for  his,  goodness,  and  for  his  'wonderful  works  to  the  children 
of  men!  22.  And  let  them  sacrifice  the  sacrifices  of  thanksgiving,  and  declare 
his  works  with  rejoicing. 

The  recovery  of  men  from  sickness  affords  a  third  image  of  the 
benefits  conferred  on  our  nature,  by  the  Redeemer.  Sickness,  as  we 
are  here  informed,  is  the  punishment  of  human  folly  and  iniquity. 
When  it  is  extreme,  it  deprives  man  of  all  relish  and  appetite  for  his 
food  ;  nay,  it  makes  him  loathe  and  detest  the  very  sight  and  smell 
of  that  which  should  nourish  and  support  him  ;  in  which  case,  he 
must  waste  away,  and  soon  "draw  near  to  the  g-ates  of  death."  But 
from  those  dreadful  gates  the  power  of  God  can  snatch  us  when  we 
are  just  about  to  enter  them.  To  an  infirm  and  emaciated  body 
he  can  restore  health,  strength,  and  beauty  ;  for  diseases  are  his 
ministers  and  messengers;  they  visit  us  at  his  command,  and  at  his 
command  they  retire,  and  we  recover  again.  The  Israelites  in  the 
wilderness,  "  because  of  their  transgressions,  and  because  of  their 
iniquities,  were  often  afflicted"  with  a  plague.  But  when  they  re- 
pented, and  atonement  was  made,  the  plague  ceased.  They  were 
stung  by  fiery  serpents;  but  when  they  "cried  unto  Jehovah,  he 
sent  his  word,  and  healed  them."  "They  were  troubled,"  as  the 
author  of  the  book  of  Wisdom  observes,  "  for  a  small  season,  that 
they  might  be  admonished,  having  a  sign  of  salvation  to  put  them 


A    COMMENTARY    ON    THE    PSALMS-  393 

in  remembrance  of  the  commandment  of  thy  law.  For  he  that 
turned  himself  towards  it,  was  not  saved  by  the  thing  that  he  saw, 
but  by  thee  who  art  the  Saviour  of  all."  Wisdom,  xvi.  6,  7.  Sen- 
tence of  death  wTas  passed  upon  Hezekiah  ;  he  already  saw  himself 
at  "  the  gates  of  the  grave,"  and  expected  no  more  to  "  behold  man 
with  the  inhabitants  of  the  world."  Yet  his  prayer  prevailed  for  a 
respite,  and  fifteen  years  were  added  to  his  life,  Isa.  xxxviii.  Now 
the  mind,  by  reason  of  sin,  is  not  less  subject  to  infirmities  than  the 
body.  These  infirmities  reduce  a  man  to  a  state  of  languor  and 
listlessness  ;  he  finds  himself  incapable  of  action,  indisposed  for  the 
reception  of  divine  truths,  without  taste  for  knowledge,  or  inclination 
for  virtue  ;  he  even  nauseates  the  book  of  God,  and  the  bread  of 
heaven  ;  and  the  life  of  faith  is  in  great  danger.  But  the  case  is 
not  desperate,  while  there  is  breath  enough  left  to  call  in,  by  prayer, 
the  great  Physician  of  spirits.  The  most  inveterate  malady  gives 
place  to  his  efficacious  medicines ;  appetite  revives,  health  returns, 
and  the  believer  is  reinstated  in  the  vigour  and  beauty  of  holiness. 
Let  all  who  have  been  thus  "  healed,  and  saved  from  destruction," 
either  of  body  or  soul,  "  acknowledge  to  Jehovah  his  mercy,  and  his 
wonders  wrought  for  the  children  of  Adam  :  let  them  sacrifice  the 
sacrifices  of  thanksgiving,  and  declare  his  works  with  rejoicing." 

23.  They  that  go  down  to  the  sea  in  ships,  that  do  business  in  great  waters. 
24.  These  see  the  works  of  the  Lord,  and  his  wonders  in  the  deep.  25.  For 
he  commandeth,  and  raiseth  the  stormy  wind,  which  lifteth  vp  the  waves  there- 
of. 26.  They  mount  up  to  heaven,  they  go  down  again  to  the  depths,  their 
soul  is  melted  because  of  trouble.  27.  They  reel  to  and  fro,  and  stagger  like 
a  drunken  man,  and  are  at  their  wiVs  end  ;  Heb.  all  their  wisdom,  or  skill,  is 
swallowed  up.  '  28.  Then  thry  cry  unto  the  Lord  in  their  trouble,  and  he 
brins-eth  them  out  of  their  distresses.  29.  He  maketh  the  storm  a  calm,,  so  that 
the  waves  thereof  are  still.  30.  Then  are  they  glad  because  they  be  quiet  ;  so 
he  brin^elh  them  unto  their  desired  haven.  31.  O  that  men  would  praise  the 
Lord  for  his  goodness,  and  for  his  wonderful  works  to  the  children  of men  I 
32.  Let  them  exalt  him  also  in  the  cotigregation  of  the  people,  and  praise  him 
in  the  assembly  of  the  elders. 

The  fourth  similitude  chosen  to  portray  the  dangers  of  our  pres- 
ent state,  and  the  goodness  of  God  displayed  in  our  salvation,  is 
taken  from  that  signal  instance  of  the  divine  power  and  providence, 
the  preservation  of  mariners  in  a  storm  at  sea.  The  description 
which  the  Psalmist  hath  given  us  of  such  an  event  admitteth  of  no 
comment.  Experience  alone  can  illustrate  its  beauty,  evince  its 
truth,  and  point  out  the  propriety  of  the  circumstances  which  are  se- 
lected to  furnish  us  with  a  full  and  complete  idea  of  the  whole. 
Few  of  us,  indeed,  are  ever  likely  to  be  in  that  terrible  situation. 
But  then  we  cannot  help  reflecting,  that  there  is  a  ship  in  which  we 
are  all  embarked  ;  there  is  a  troubled  sea  on  which  we  all  sail  ;  there 
are  storms  by  which  we  are  all  frequently  overtaken ;  and  there  is  a 
haven  which  we  all  desire  to  behold  and  to  enter.  For  the  church 
is  a  ship ;  the  world  is  a  sea  ;  temptations,  persecutions,  and  afflic- 
tions are  the  waves  of  it ;  the  prince  of  the  power  of  the  air  is  the 
stormy  wind  which  raises  them  ;  and  heaven  is  the  only  port  of  rest 
and  security.     Often  during  the  voyage,  for  our  punishment  or  our 

50 


394  A    COMMENTARY    ON    THE    PSALMS. 

trial,  God  permitteth  us  to  be  thus  assaulted.  The  succession  and 
the  violence  of  our  trouble,  the  elevations  and  depressions  of  mind 
and  fortune,  the  uncertainty  of  our  counsels,  and  our  utter  inability 
to  help  ourselves,  are  finely  represented  by  the  multitude  and  impet- 
uosity of  the  waves,  the  tossings  and  agitations  of  the  vessel,  the 
confusion,  terror,  and  distress  among  the  sailors.  In  both  cases 
prayer  is  the  proper  effect,  and  the  only  remedy  left.  With  the  ear- 
nestness of  affrighted  mariners,  who  will  then  be  devout,  though 
they  never  were  so  before,  we  should  "  cry  unto  the  Lord  Jesus  in 
our  trouble  ;"  we  should,  as  it  were,  "awake'1  him,  like  the  disciples, 
with  repetitions  of  "Lord  save  us,  we  perish!"  Then  will  he 
arise,  and  rebuke  the  authors  of  our  tribulation,  saying  unto  them, 
"  Peace,  be  still ;"  and  they  shall  hear  and  obey  his  voice.  "  He 
will  make  the  storm  a  calm,  so  that  the  waves  thereof  shall  be  still ;" 
and  at  length  he  will  "  bring  us,"  in  peace,  joy.  and  gladness,  to 
"  our  desired  haven,"  there  to  "  exalt  him  in  the  congregation"  of 
his  chosen,  and  "  praise  him  in  the"  great  "  assembly"  of  saints  and 
angels.  This  is  the  consummation  so  devoutly  wished  and  requested 
by  the  church  for  all  her  children,  at  the  time  of  their  baptism,  that 
they,  "  being  delivered  from  God's  wrath,  may  be  received  into  the 
ark  of  Christ's  church  ;  and,  being  steadfast  in  faith,  joyful  through 
hope,  and  rooted  in  charity,  may  so  pass  the  waves  of  this  trouble- 
some world,  that  finally  Ihey  may  come  to  the  land  of  everlasting 
life."  Thus  we  see  there  is  no  spiritual  evil,  out  of  which  God  is 
not  both  able  and  willing  to  deliver  us,  when  we  call  upon  him. 
Are  we  ignorant  of  the  way  to  the  heavenly  city  ?  He  will  guide 
and  conduct  us  thither.  Are  we  bound  with  the  chains  of  sin  and 
death  ?  He  will  loose  and  deliver  us.  Are  our  minds  diseased  and 
languid  ?  He  will  heal  and  invigorate  them.  Are  we  in  danger  of 
being  overwhelmed  by  the  troubles  of  the  world?  He  will  preserve 
us  in  the  midst  of  them,  until  he  bid  them  cease.  Of  his  power 
and  inclination  to  do  these  things  for  our  souls,  he  hath  given  assu- 
rance to  all  men,  by  those  pledges  of  his  love,  the  benefits  and  bless- 
ings conferred  on  the  bodies  of  his  people,  in  leading  them  through 
the  wilderness  to  Canaan  ;  in  rescuing  them  so  often  from  the  miser- 
ies of  captivity  ;  in  healing  their  diseases  ;  and  in  saving  those  of 
them  who  "did  business  in  great  waters,"  from  the  perils  of  the  sea. 
Certainly  the  mind  of  man  cannot  have  a  nobler  subject  for  medita- 
tion in  this  world,  than  the  wonders  of  providence,  considered  as  rep- 
resenting the  mercies  of  redemption. 

33.  He  turneth  rivers  into  a  wilderness,  and  the  water  springs  into  dry 
ground,.  34.  A  fruitful  hind  into  barrenness,  for  the  wickedness  of  them  that 
dwelt  therein.  35.  He  turneth  the  wilderness  into  a  standing  water,  and  dry 
ground  into  water  springs;  36.  And  there  he  maketh  the  hungry  to  dwell, 
that  they  may  prepare  a  city  for  habitation ;  37.  And  sow  the  fields,  and 
plant  vineyards,  which  may  yield  fruits  of  increase.  38.  He  blessed  them 
also,  so  that  they  are  multiplied  greatly,  and  suffereth  not  their  cattle  to  de- 
crease. 

In  this  latter  part  of  the  Psalm,  the  prophet  further  exemplified! 


A    COMMENTARY    ON    THE    PSALMS.  395 

the  power,  the  justice,  and  the  goodness  of  God  ;  his  power,  in  be- 
ing able  to  change  the  very  nature  of  things  ;  his  justice  and  his 
goodness,  in  so  doing,  either  to  punish  the  rebellious,  or  to  reward 
the  obedient.  A  well  watered  and  fertile  country  shall,  for  the  sins 
of  its  inhabitants,  be  converted  into  a  dry  and  barren  one.  The 
plain  of  Jordan,  which,  before  the  overthrow  of  Sodom  and  Gomor- 
rah, was  well  watered  everywhere,  ';  like  the  garden  of  Jehovah," 
Gen.  xiii.  10,  hath,  since  that  overthrow,  been  a  land  of  salt  and 
sulphur,  and  perpetual  sterility.  Nay,  even  the  once  fruitful  Pales- 
tine itself,  that  ilowed  with  milk  and  honey,  is  at  this  day  a  region 
of  such  utter  desolation,  that  the  very  possibility  of  its  ever  having 
sufficed  to  maintain  the  people  who  formerly  possessed  it,  is  now 
called  in  question.  And,  indeed,  while  the  rain  of  heaven  shall  con- 
tinue to  be  in  the  hand  of  God,  how  easy  is  it  for  him,  by  withhold- 
ing it  during  a  few  months,  to  blast  all  the  most  promising  hopes 
of  man  ;  and,  instead  of  plenty,  joy,  and  health,  to  visit  him  with 
famine,  pestilence,  and  death  !  On  the  other  hand,  when  the  ways 
of  a  people  please  him,  he  can  rid  them  of  these  dreadful  guests ;  the 
rain  shall  descend  from  above,  the  springs  shall  rise  from  beneath, 
the  earth  shall  yield  her  increase,  the  cattle  shall  feed  in  large  pas- 
tures, the  seasons  shall  be  kindly,  the  air  salutary,  and  the  smiling 
face  of  nature  shall  attest  the  loving  kindness  of  the  Lord.  Thus, 
in  the  dispensations  of  grace,  hath  he  dealt  With  Jews  and  Gentiles. 
The  synagogue  of  the  former,  once  rich  in  faith,  watered  with  the 
benedictions  of  heaven,  fruitful  in  prophets  and  saints,  adorned  with 
the  services  of  religion,  and  the  presence  of  Jehovah,  hath  been, 
since  the  murder  of  the  Son  of  God,  cursed  with  infidelity,  parched 
like  the  withered  tops  of  the  mountains  of  Gilboah,  barren  and  deso- 
late as  the  land  of  their  ancient  residence,  whose  naked  rocks  seem 
to  declare  to  all  the  world  the  hard-heartedness  and  unprofitableness 
of  its  old  possessors.  When  the  "  fruitful  field"  thus  became  a 
u  forest,"  the  "  wilderness,"  at  the  same  time,  became  a  "  fruitful 
field."  A  church  was  planted  in  the  Gentile  world,  and  the  "  Spirit 
was  poured  out  upon  it  from  on  high."  In  that  "  wilderness  did 
waters  break  out,  and  streams  in  that  desert."  There  was  faith 
sown,  and  holiness  was  the  universal  product.  "  The  wilderness 
and  the  solitary  place  was  glad,  and  the  desert  rejoiced,  and  blos- 
somed as  the  rose.  It  blossomed  abundantly,  and  rejoiced  even  with 
joy  and  singing  ;  the  glory  of  Lebanon  was  given  unto  it,  the 
excellency  of  Carmel  and  Sharon ;"  the  privileges  and  honours  of 
the  synagogue  were  conferred  upon  the  church  ;  and  the  nations 
now  "  saw  the  glory  of  Jehovah,  and  the  excellency  of  Gcd  :"  Isa. 
xxxii.  15  ;  xxxv.  1,  2.  Spiritual  increase,  health,  and  plenty,  spir- 
itual peace,  joy,  and  happiness,  appeared  in  beauteous  and  lovely 
procession,  and  the  blessing  of  Jesus  was  upon  this  his  new  inheri- 
tance in  every  way. 

39.  Again  they  are  minished  and  brought  laic,  through  oppression,  afflic- 
tion, and  sorrow.     40.  He  poureth  contempt  upon  princes,  and  causeth  them 


396  A    COMMENTARY    ON    THE    PSALMS. 

to  wander  in  the  wilderness,  where  there  is  no  way.    41.   Yet  setteth  he  the 
poor  on  high  from  affliction,  and  maketh  him  families  like  a  flock. 

But  let  not  those  who  have  received  the  largest  share  of  heaven's 
favours  therefore  boast  and  presume.  The  continuance  of  those 
favours  dependeth  upon  the  continuance  of  their  fidelity  and  obedi- 
ence. Mighty  empires,  with  their  "princes,"  have,  for  their  wicked- 
ness, been0"  brought  low"  by  the  arm  of  Jehovah,  and  laid  in  the 
dust,  while  nations  "  poor"  and  feeble,  and  never  thought  of,  have 
"  been  taken  from  thence,  and  exalted  over  them."  What  revolutions 
have,  in  like  manner,  happened,  and  probably  are  still  to  happen,  in 
the  church  !  Jerusalem  is  fallen,  through  unbelief;  and  the  Gentile 
church  standeth  only  by  faith,  from  which  if  she  depart,  vengeance 
will  be  executed  on  her  likewise.  Yet,  even  in  the  worst  of  times, 
there  is  a  promise,  that  "  the  poor"  in  spirit,  the  faithful  and  humble 
disciples  of  the  holy  Jesus,  shall  be  preserved  from  the  evil,  and  "  set 
on  high  from  affliction  ;"  yea,  that  they  shall  be  multiplied  "  like  a 
flock,"  under  the  care  of  the  good  Shepherd,  to  preserve  his  name, 
and  to  continue  a  church  upon  the  earth,  until  he  shall  return 
again. 

42.  The  righteous  shall  see  it,  and  rejoice;  and  all  iniquity  shall  slop  her 
mouth. 

Two  consequences  will  follow  from  this  alternate,  display  of  tne 
mercy  and  the  judgment  of  God.  The  righteous,  finding  themselves 
still  the  objects' of  the  former,  will  have  cause  to  rejoice  and  give 
thanks  ;  and  the  wicked,  when  visited  with  the  latter,  will  be  forced, 
by  their  silence,  at  least,  to  own  that  their  punishment  is  just.  This 
will  certainly  be  the  case  at  the  last  day,  when  the  dispensations  of 
God,  and  the  perfect  rule  of  equity  observed  in  them,  shall  be  mani- 
fested to  all  the  world. 

43.  Whoso  is  wise  and  will  observe  these  things,  even  they  shall  understand 
the  loving-kindness  of  the  Lord  ;  or,  who  is  wise?  and  he  will  observe  these 
things  ;  and  they  shall  understand  the  loving-kindness  of  the  Lord. 

A  truly  "wise"  person  will  treasure  up  in  his  heart  the  contents  of 
this  most  instructive  and  delightful  Psalm.  By  so  doing  he  will 
fully  "  understand"  and  comprehend  the  weakness  and  wretched- 
ness of  man,  and  the  power  and  "loving-kindness"  of  God,  who,  not 
for  our  merit,  but  for  his  mercy's  sake,  dispelleth  our  ignorance, 
breaketh  off  our  sins,  healeth  our  infirmities,  preserveth  us  in  temp- 
tations, placeth  us  in  his  church,  enricheth  us  with  his  grace,  shel- 
tered us  from  persecution,  blesseth  us  in  time,  and  will  crown  us  in 
eternity. 


A   COMMENTARY    ON    THE    PSALMS.  397 

TWENTY-SECOND  DAY— EVENING  PRAYER. 

PSALM   CVIII. 

ARGUMENT. — This  Psalm  is  composed  of  parts  taken,  without  any  material  altera- 
tion, from  two  others.  The  first  five  verses  occur  in  Ps.  lvii.  7 — 11  ;  the  last  eight 
are  found  in  Ps.  lx.  5 — 12.  The  reader  is  therefore  referred  to  the  exposition  already 
given  of  those  Psalms. 


PSALM  CIX. 

ARGUMENT.— St.  Peter,  Acts,  i.  20,  hath  taught  us  to  apply  the  predictions  in  this 
Psalm  to  the  betrayers  and  murderers  of  Messiah,  who  is,  consequently,  the  person 
here  speaking,  and  1 — 5.  complaining  of  the  injuries  which  he  suffered  from  them  ; 
after  which,  6 — 20.  he  forewarneth  them  of  all  the  judgments  and  sore  calamities 
that  should  come  upon  them  and  their  posterity  ;  21 — 25.  he  returneth  to  the  subject 
of  his  passion  ;  26 — 29.  repeateth  his  supplications  for  himself  and  his  church  ;  and 
30,  31.  concludeth  with  an  act  of  praise. — In  this  light  was  the  Psalm  considered 
and  interpreted  in  the  ancient  church,  by  Chrysostom,  Jerome,  Augustine,  Thcodoret, 
and  others. 

1.  Hold  not  thy  peace,  O  God  of  my  praise  :  i.  e.  who  art  the  subject  of  my 
praise  ;  2.  For  the  mouth  of  the  wicked  and  the  mouth  of  the  deceitful  are 
opened  against  me :  they  have  spoken  against  me  with  a  lying  tongue. 
3.  They  compassed  me  about  also  with  words  of  hatred;  and  fought  against 
me  without  a  cause.  4.  For  my  love,  they  are  my  adversaries ;  but  I  give 
myself  unto  prayer.  5.  And  they  have  rewarded  me  evil  for  good,  and  hatred 
for  my  love. 

The  holy  Jesus,  in  these  words,  maketh  supplication  to  the  Father 
for  redress  and  deliverance.  He  complaineth  of  the  manner  in 
which  he  was  treated,  when  "he  came  unto  his  own,  and  his  own 
received  him  not."  John  i.  11.  Sometimes  "  the  mouth  of  the 
wicked  was  opened  upon  him,"*  roaring  against  him,  like  the  roar- 
ing of  lions,  while  they  cried  out,  "  He  is  a  Samaritan  and  hath  a 
devil,  and  is  mad ;  away  with  him,  away  with  him  ;  crucify  him, 
crucify  him."  Sometimes,  "  deceitful  and  lying  tongues"  were  em- 
ployed, either  to  entangle  and  entrap  him  in  his  talk,  or  to  bear  false 
witness  against  him.  And  all  this  was  done,  not  only  "  without  a 
cause,"  but  men  were  his  bitter  and  implacable  "  adversaries,"  in 
return  for  that  "  love"  which  brought  him  from  heaven,  to  save  them 
with  an  everlasting  salvation.  Let  the  afflicted  and  traduced  disci- 
ple rejoice,  in  that  he  is  conformed  to  the  image  of  his  Master.  And 
from  the  example  of  that  Master  let  him  learn  what  course  to  take, 
when  in  such  circumstances — "  But  I  give  myself  unto  prayer." 

6.  f  Thou  will  set  a  wicked  man,  or,  the  wicked  one,  over  him,  and  Satan 

*  Haec  autem  cecinet  David  spirituali  sensu  in  persona,  Christi  a  Judaeis  impetitt 
omnimodis  blasphemiis. — Bossuet. 

t  As  most  of  the  following  verbs  are  in  the  future  tense,  and  the  rest  have  evidently 
a  predictive  and  future  import,  the  same  liberty  is  here  taken,  as  in  Ps.  lxix.  of  render- 
ing them  throughout  uniformly  in  that  tense  ;  by  which  means  the  curses  pronounced 


398  A    COMMENTARY    ON   THE    PSALMS. 

shall  stand  at  his  right  hand,  7.  When  he  is  judged,  he  shall  be  condemned 
and  his  prayer  shall  become  sin. 

A  transition  is  here  made  to  the  adversaries  of  Messiah ;  primarily 
to  Judas,  "  who  was  guide  to  them  that  took  Jesus,"  Acts  i.  16  ;  sec- 
ondarily, to  the  synagogue,  of  whom  Judas  may  be  considered  as 
an  epitome  and  representative.  It  is  foretold,  that  by  betraying  and 
murdering  the  best  of  masters,  they  should  subject  themselves  to  the 
tyranny  of  the  worst ;  that  they  should  become  slaves  to  the 
"  wicked  one,"  who  should  justly  be  "  set  over  them,"  when  they  had 
delivered  themselves  into  his  hands  :  that  "  Satan,"  who  had  stood 
by  them  to  tempt  them,  should  "  stand  at  their  right  hand"  to  ac- 
cuse them  at  the  tribunal  of  God  ;  that  when  tried,  they  would  be 
convicted  and  "  condemned,"  and  even  their  "  prayer"  would  be 
abomination  in  the  sight  of  the  Lord,  as  being  offered  without  true 
contrition  and  repentance,  without  faith,  hope,  or  charity.  Such  is 
the  wretched  state  of  the  Jews,  estranged  from  God,  and  in  bondage 
to  the  devil ;  such  the  prayers  which,  from  hardened  and  malignant 
hearts,  they  continually  utter,  for  the  excision  of  all  Christians,  and 
for  the  extirpation  of  that  blessed  name  on  which  Christians  call. 
These  prayers,  instead  of  lightening  the  burden  of  their  sins,  cer- 
tainly add  to  its  weight.  Enable  us,  O  Lord  Jesus,  to  resist  Satan 
as  a  tempter,  that  he  may  not  be  our  accuser  ;  and  grant  us  always 
so  to  pray,  that  our  prayers  may  be  heard. 

8.  His  days  shall  be  few  ;  and  another  shall  take  his  office. 

This  is  the  verse  which  St.  Peter  hath  cited  and  applied  in  his 
discourse  to  the  disciples,  at  the  election  of  Matthias  into  the  place 
of  Judas.  "  Men  and  brethren,  this  scripture  must  needs  have  been 
fulfilled,  which  the  Holy  Ghost,  by  the  mouth  of  David,  spake  be- 
fore concerning  Judas,  who  was  guide  to  them  that  took  Jesus.  For 
he  was  numbered  with  us,  and  had  obtained  part  of  this  ministry. 
Now  this  man  purchased  a  field  with  the  reward  of  iniquity,  and 
falling  headlong,  he  burst  asunder  in  the  midst,  and  all  his  bowels 
gushed  out. — For  it  is  written  in  the  book  of  Psalms,  Let  his  habi- 
tation be  desolate,  and  let  no  man  dwell  therein ;  and  his  bishopric 
let  another  take."  The  former  of  these  two  citations  is  made  from 
Psal.  lxix.  25,  the  latter  is  a  part  of  the  verse  now  before  us.  If 
Judas,  therefore,  be  the  person  whose  destruction  the  sufferer  foretell- 
eth,  the  person  speaking  in  this  prophetical  Psalm  must  of  necessity 
be  our  Lord  himself,  who  suffered  by  the  treachery  of  Judas.  In 
Ps.  lxix.  25,  the  prediction  is  in  the  plural  number,  "Their  habita- 
tion shall  be  void ;"  yet  St.  Peter  applies  it,  in  the  singular  number, 
to  Judas.  The  passage  in  our  Psalm  is  singular,  yet  applicable  not 
to  Judas  only,  but  to  the  whole  nation  of  the  Jews ;  whose  "  days," 
after  they  had  crucified  the  Lord  of  glory,  "  were  few  ;"  who  were 
dispossessed  of  the  place  and  "  office"  which  they  held  as  the  church 

in  this  Psalm  will  at  once  appear  to  be  of  the  same  import  with  those  in  the  twenty- 
eighth  chapter  of  Deuteronomy.  The  reader  is  entreated,  when  he  shall  have  perused 
the  Psalm,  to  turn  to  that  chapter  and  judge  for  himself. 


A    COMMENTARY    ON    THE    PSALMS.  399 

of  God,  and  to  which,  with  all  its  honours  and  privileges,  the  Gen- 
tile Christian  church  succeeded  in  their  stead,  when  the  Aaronical 
priesthood  was  abolished,  and  that  of  the  true  Melchizedek  estab- 
lished for  ever. 

9.  His  children  shall  be  fatherless,  and  his  wife  a  widow.  10.  His  children 
shall  be  continually  vagabonds,  and  beg  ;  they  shall  seek  their  bread  also  out 
of  their  desolate  places. 

If,  by  the  wretched  death  of  Judas,  his  wife  became  a  widow,  and 
his  children  orphans,  vagabonds,  and  beggars,  their  fate  was  but  a 
prelude  to  that  of  thousands  and  ten  thousands  of  the  same  nation, 
whose  husbands  and  fathers  came  afterwards  to  a  miserable  end,  at 
the  destruction  of  Jerusalem.  Their  children,  and  children's  chil- 
dren, have  since  been  ''continually  vagabonds"  upon  the  earth,  in 
the  state  of  Cain,  when  he  had  murdered  his  righteous  brother,  not 
cut  off,  but  marvellously  preserved  for  punishment  and  woe.  Hav- 
ing nothing  of  their  own,  they  roam  through  all  parts  of  the  world, 
civilized  or  barbarous,  the  scorn  and  contempt  of  mankind.  And 
even  if  they  are  able  to  amass  wealth,  their  unparalleled  avarice 
still  keeps  them  poor  and  beggarly  in  the  midst  of  it.  Thus  Dr. 
Hammond,  in  his  Annotation  on  these  verses  : — "By  this  is  described, 
in  a  very  lively  manner,  the  condition  of  the  Jewish  posterity,  ever 
since  their  ancestors  fell  under  that  signal  vengeance,  for  the  cruci- 
fying of  Christ.  First,  their  desolations  and  vastations  in  their 
own  country,  and  being  ejected  thence;  secondly,  their  continual 
wanderings  from  place  to  place,  scattered  over  the  face  of  the  earth  ; 
and,  thirdly,  their  remarkable  covetousness,  keeping  them  always 
poor  and  beggarly,  be  they  never  so  rich,  and  continually  labouring 
and  moiling  for  gain,  as  the  poorest  are  wont  to  do  ;  and  this  is  con- 
tinually the  constant  curse  attending  this  people  wheresoever  they 
are  scattered." 

11.  The  extortioner,  or,  creditor,  shall  catch,  or,  seize,  all  that  he  hath; 
and  the  stranger  shall  spoil  his  labour.  12.  There  shall  be  none  to  extend 
mercy  to  him  ;  neither  shall  there  be  any  to  favour  his  fatherless  children. 

Since  the  destruction  of  Jerusalem,  how  often  hath  this  race  been 
seized,  pillaged,  stripped,  and  impoverished,  by  prince  and  people, 
in  all  the  nations  of  the  known  world  ;  none  appearing,  as  in  other 
cases,  to  "favour  and  extend  mercy"  to  them  !*  "They  have  had 
no  nation,  none  to  avenge  their  grievous  wrong,  which  the  Lord 
God  of  their  forefathers  had  ordained  they  should  suffer,  at.  all  times, 
and  in  all  places,  wheresoever  they  have  come,  without  redress. 
Nay,  their  general  carriage  hath  been  so  odious  and  preposterous, 
that,  albeit  the  Christian  magistrates  had  conspired  together  for  their 
good,  they  would  themselves  have  certainly  provoked  their  own 
misery."  Thus,  that  excellent  divine,  the  learned  and  pious  Dr. 
Jackson,  vol.  i.  p.  142  and  135;  whose  reflections  upon  the  history 

*  "  Thou  shalt  be  only  oppressed  and  spoiled  evermore,  and  i  o  man  *hall  save  thee. — 
The  fruit  of  thy  land,  and  ail  thy  labour--,  shall  a  n  tion  whicl  thou  knowest  not,  eat 
up  ;  and  thou  shalt  be  only  oppressed  and  crushed  alvvay." — Leut.  xxviii.  29,  33. 


400  A    COMMENTARY    ON    THE    PSALMS. 

of  the  Jews,  at  and  since  their  dispersion,  it  were  to  be  wished  that 
every  Christian  could  peruse.  For,  as  he  himself  observes,  "  Chris- 
tian parents,  whether  bodily  or  spiritual,  should  be  as  careful  to  in- 
struct their  children  what  the  Lord  hath  done  to  these  Jews,  as  the 
Israelites  should  have  been  to  tell  their  sons  what  God  had  done  to 
Pharaoh."     Ibid.  p.  452. 

13.  His  posterity  shall  be  cut  of,  and  in  the  generation  following,  their 
name  shall  be  blotted  out.  14.  The  iniquity  of  his  fathers  shall  be  remem- 
bered with  the  Lord,  and  the  sin  of  his  mother  shall  not  be  blotted  out. 
15.  They  shall  be  before  the  Lord  continually,  that  lie  may  cut  off  the  memory 
of  them  from  the  earth. 

The  traitorous  and  rebellious  "  posterity"  of  traitorous  and  rebel- 
lious parents,  suffered  an  "excision"  by  the  Roman  sword,  and  "in 
the  generation  following,  their  name,"  as  a  church  and  civil  polity, 
was  "  blotted  out"  of  the  list  of  states  and  kingdoms  upon  earth. 
"  The  iniquity  of  their  fathers,"  which  they  had  filled  up,  "  was  re- 
membered with  Jehovah,  and  the  sin  of  their  mother,"  that  is,  per- 
haps, of  the  synagogue  of  Jerusalem,  now  in  bondage  with  her  chil- 
dren, "  was  not  blotted  out ;  that  upon  them  might  come  all  the 
righteous  blood  shed,  from  the  blood  of  righteous  Abel,  unto  the 
blood  of  Zacharias,  whom  they  slew  between  the  temple  and  the 
altar."  Matt,  xxiii.  35.  The  blood  of  the  prophets  cried  for  venge- 
ance against  those  who  crucified  the  Lord  of  the  prophets.  God  hid 
not  his  face  any  longer  from  all  these  horrible  transgressions,  but 
"they  were  before  him  continually,"  and  occasioned  him  to  "  cut  off 
the  memory"  of  his  people,  once  precious  and  fragrant,  "  from  the 
earth;"  so  that  while  apostles  and  martyrs  are  annually  commemo- 
rated with  honour,  and  their  good  deeds,  blossoming  out  of  the  dust, 
perfume  the  church,  and  delight  the  souls  of  the  faithful,  the  names 
of  "  Judas"  and  "  Jew"  are  never  mentioned  but  with  contempt  and 
abhorrence. 

16.  Because  that  he  remembered  not  to  show  mercy  ;  but  persecuted  the  poor 
and  needy  man,  that  he  might  even  slay  the  broken  in  heart. 

The  crime  which  brought  upon  its  perpetrators  all  the  above-men- 
tioned judgments  and  calamities,  is  here  pointed  out  too  plainly  to 
be  mistaken.  They  "  remembered  not  to  show  mercy"  to  him  who 
showed  it  to  all  the  world  ;  they  "  persecuted"  him  who  for  our  sakes 
became  "  poor,"  and  who  condescended  to  ask  of  his  creatures  water 
to  drink ;  they  betrayed  and  murdered  the  lowly  and  afflicted  Jesus, 
whose  "  heart"  was  "  broken"  with  sorrow  for  their  sins,  and  with  a 
sense  of  the  punishment  due  to  them.  How  long  will  it  be,  ere  the 
brethren  of  this  most  innocent  and  most  injured  Joseph,  "  say  one  to 
another,  We  are  verily  guilty  concernino;  our  brother,  in  that  we 
saw  the  anguish  of  his  soul,  when  he  besought  us,  and  we  would 
not  hear:  therefore  is  this  distress  come  upon  us  !"     Gen.  xlii.  21. 

17.  As  he  loved  cursin°;  so  shall  it  come  unto  him:  as  he  delighted  not  in 
blessing,  so  shall  it  be  far  from  him.  18.  As  he  clothed  himself  with  cursing, 
like  as  with  his  garment,  so  shall  it  come  into  his  bowels  like  water,  and.  like  oil 
into  his  bones.     19.  It  shall  be  unto  him  as  the  garment  which  covereth  himy 


A    COMMENTARY   ON    THE    PSALMS.  401 

and  for  a  girdle  wherewith  he  is  girded  continually.  20.  This  shall  be  the 
reward,  of  mine  adversaries  from  the  Lord,  and  of  them  that  speak  evil 
against  my  soul. 

They  who  reject  Christ,  reject  the  fountain  of  "  blessing,"  and 
choose  a  "curse"  for  their  portion  ;  and  this  portion,  when  they  have 
finally  made  their  choice,  will  certainly  be  given  to  them  in  full 
measure.  The  curse  that  lighted  on  the  Jewish  nation,  is  resem- 
bled, for  its  universality  and  adhesion,  to  a  "garment,''  which  cover- 
eth  the  whole  man,  and  is  "  girded"  close  about  his  loins ;  for  its 
diffusive  and  penetrating  nature,  to  "water,"  which,  from  the  stom- 
ach, passeth  into  the  "bowels,"  and  is  dispersed  through  all  the  ves- 
sels of  the  frame  ;  and  to  "  oil,"  which  imperceptibly  insinuates  itself 
into  the  very  "  bones."  When  that  unhappy  multitude  assembled 
before  Pontius  Pilate,  pronounced  the  wTords,  "  His  blood  be  on  us 
and  on  our  children,"  Matt,  xxvii.  25,  then  did  they  put  on  the  en- 
venomed garment,  which  has  stuck  to  and  tormented  the  nation 
ever  since  ;  then  did  they  eagerly  swallow-  down  that  deadly  draught, 
the  effects  whereof  have  been  the  infatuation  and  misery  of  1700 
years  !  If  such,  in  this  world,  be  the  "reward  of  Messiah's  adver- 
saries, and  of  those  who  spake  evil  against  him,"  what  will  hereafter 
be  the  vengeance  inflicted  on  those  who  "crucify  him  afresh,  and 
put  him  again  to  an  open  shame?"  Heb.  vi.  7.  And  what  will  be 
the  operation  of  the  sentence,  "  Go,  ye  cursed,"  upon  the  bodies  and 
souls  of  the  wicked  ?  how  will  it  at  once  affect  all  the  senses  of  the 
former,  and  all  the  faculties  of  the  latter,  with  pain,  anguish,  hor- 
ror, and  despair !  Think  on  these  things,  ye  sinners  ;  tremble,  and 
repent ! 

21.  But  do  thou  for  me,  O  God  the  Lord,  Heb.  Jehovah  the  Lord,  for  thy 
name's  sake  :  because  thy  m.ercy  is  good,  deliver  thou  me.  22.  For  /am  poor 
and  needy,  and  my  heart  is  wounded  within,  me.  23.  1  am  gone  like  a 
shadow  when  it  declineth  :  I  am.  tossed  up  and  down  like  a  locust.  24.  My 
knee^areweak  through  fasting,  and  my  flesh  fail  eth  of  fatness.  25.  I  became 
also  a  reproach  unto  them:  Avhen  they  looked  upon  me  they  shaked  their 
heads. 

In  this  last  part  of  the  Psalm,  Messiah  petitioneth  for  deliverance, 
urging  to  the  Father  his  power  as  "Lord,"  the  honour  of  his  "  name," 
and  the  greatness  of  his  "mercy."  He  then  pleadeth  his  own  humi- 
liation and  affliction,  his  "  poverty,"  and  "  heart"-felt  agony  of  grief. 
Drawing  towards  the  evening  of  his  mortal  life,  lie  compareth  him- 
self to  a  "shadow,  declining,"  and  about  to  vanish  from  the  earth, 
where  he  had  no  rest,  being  persecuted  from  place  to  place,  as  a 
"locust"  is  driven  hither  and  thither  by  the  stormy  wind  and  tem- 
pest;  while  enfeebled  and  emaciated  by  frequent  "fastings,"  and 
long  want  of  food  during  his  passion,  he  was  ready  to  sink  under 
his  burden  ;  and  what  aggravated  all  his  sufferings,  was,  that  he 
met  with  no  pity  and  compassion  from  those  around  him;  his  ene- 
mies "  reproached  "  and  "reviled  him,  shaking  their  heads,  and  say- 
ing, Ah !  thou  that  destroyest  the  temple,  and  buildest  it  in  three 
days,  save  thyself,"  &c.  Mark,  xv.  29.  Nor  are  we  to  suppose  our 
Lord  thus  praying  for  his  natural  body  only,  but  also  for  his  mysti- 

51 


402  A    COMMENTARY   ON    THE    PSALMS. 

cal  body,  the  church,  that  from  all  distresses,  persecutions,  and  in- 
sults the  members  of  that  body  may  in  time  be  delivered,  like  their 
blessed  Head,  by  a  joyful  resurrection  to  eternal  life. 

26.  Help  me,  O  Lord,  my  God;  O  save  me,  according  to  thy  mercy* 
27.   That  they  may  know  that  this  is  thy  hand  ;  that  thou  Lord  hast  done  it. 

The  resurrection  of  Christ  was  to  be  the  great  demonstration  of 
Jehovah's  power ;  and  it  was  published  as  such  by  the  apostles  to 
all  the  nations  of  the  world,  who  thereupon  believed,  and  were  con- 
verted. The  Jews  alone  hardened  their  hearts  against  that  proof, 
and  continued  impenitent. 
i 

28.  They  will  curse,  but  thou  shall  bless:  when  they  arise,  they  shall  be 
ashamed  ;  but  thy  servant  shall  rejoice.  29.  Mine  adversaries  shall  be  clothed 
with  shame:  and  they  shall  cover  themselves  with  their  own  confusion  as  with 
a  mantle. 

The  apostate  sons  of  Israel,  though  they  have  been  so  long  "  con- 
founded "  and  blasted  by  the  breath  of  heaven's  displeasure,  yet  con- 
tinue "cursing"  and  blaspheming,  as  it  js  here  foretold  that  they 
should  do.  But  God  hath  "  blessed "  his  Son  Jesus,  and  through 
him  all  nations,  who  have  been  adopted  into  his  family,  and  made 
his  children  by  baptism  ;  yea,  and  they  shall  be  blessed,  and  enter, 
by  thousands  and  millions,  into  the  "joy"  of  their  Lord,  in  that  day 
when  his  crueiflers  shall  have  no  "  covering"  but  their  own  "  shame  " 
and  "  confusion." 

30.  I  will  greatly  praise  the  Lord  with  my  mouth:  yea,  I  will  praise  hint 
among  the  multitude.  31.  For  he  shall  stand  at  the  right  hand  of  the  poor, 
to  save  him  from  those  that  condemn  his  soul. 

The  former  of  these  two  verses  is  parallel  to  that  which  St.  Paul 
citeth  from  Ps.  xxii.  22.  "  He  that  sanctifieth,  and  they  who  are 
sanctified,  are  all  of  one :  for  which  cause  he  is  not  ashamed  to  call 
them  brethren,  saying,  I  will  declare  thy  name  unto  my  brethren  ; 
in  the  midst  of  the  church  will  I  sing  praises  unto  thee."  Heb.  ii.  11. 
Great  is  the  joy  of  the  redeemed  upon  earth  ;  greater  will  it  be,  after 
the  resurrection  of  the  dead,  in  the  courts  of  heaven.  Jesus,  unjust- 
ly put  to  death,  and  now  risen  again,  is  a  perpetual  advocate  and  in- 
tercessor for  his  people,  ever  ready  to  appear  on  their  behalf  against 
the  iniquitous  sentence  of  a  corrupt  world,  and  the  malice  of  the 
grand  accuser. 


TWENTY-THIRD   DAY.— MORNING   PRAYER. 

PSALM   CX. 

ARGUMENT.— In  this  Psalm  David  prophesieth  concerning  1.  the  exaltation  of 
Christ  ;  2.  the  sceptre  of  his  kingdom  ;  3.  the  character  of  his  subjects  ;  4.  his  ever- 
lasting priesthood  ;  5,  6.  his  tremendous  victories  and  judgments  ;  7.  the  means  ;' 
his  obtaining  both  kingdom  and  priesthood,  by  his  suffcrinsrs  and  resurrection.  P>  ts 
of  this  prophecy  are  cited  and  applied  in  the  New  Testament,  by  onr  Lord  himself,. 


A    COMMENTARY   ON    THE    PSALMS.  403 

Matt.  xxii.  43  ;  by  St.  Peter,  Acts  ii.  34 ;  by  St.  Paul,  1  Cor.  xv.  25  ;  Heb.  v.  6. 
The  church,  likewise,  hath  appointed  it  as  one  of  the  proper  Psalms  to  be  read  ou 
Christmas-day.     It  appertaineth  literally  and  solely  to  King  Messiah. 

1.  The  Lord  said  unto  my  Lord,  Sit  thou  at  my  light  hand,  until  I  make 
thine  enemies  thy  footstool. 

We  are  here  informed  of  Jehovah's  eternal  and  unchangeable  de- 
cree concerning  the  kingdom  of  Messiah,  its  extension,  power,  and 
duration.  That  Messiah  should,  after  his  sufferings,  be  thus  exalted, 
was  determined  in  the  divine  counsel  and  covenant,  before  the  world 
began.  Whether  we  suppose  the  Psalmist  to  be  speaking  of  that 
determination,  or  of  its  actual  accomplishment  at  the  time  of  Christ's 
ascension  into  heaven,  it  maketh  no  great  difference.  The  sub- 
stance of  the  decree  is  the  same.  It  was  addressed  by  the  Father  to 
the  Son,  by  Jehovah  to  Messiah,  whom  David  in  spirit  stylet h,  Tmy 
"my  Lord;"  one  that  should  come  after  him,  as  his  offspring  ac- 
cording to  the  flesh  ;  but  one,  in  dignity  of  person  and  greatness  of 
power,  far  superior  to  him,  and  to  every  earthly  potentate  ;  King  of 
kings,  and  Lord  of  lords ;  God  and  man  united  in  one  person.  To 
this  person  it  was  said  by  the  Father,  "Sit  thou  at  my  right  hand, 
until  I  make  thine  enemies  thy  footstool ;"  in  other  words,  Seeing,  O 
my  Son  Messiah,  thou  hast  glorified  me  on  the  earth,  and  finished 
the  work  which  I  gave  thee  to  do,  the  great  work  of  man's  redemp- 
tion ;  take  now  the  throne  prepared  for  thee  from  the  foundation  of 
the  world ;  behold,  all  power  is  given  unto  thee ;  enter  upon  thy  me- 
diatorial kingdom,  and  reign  till  every  opposer  shall  have  submitted 
himself  to  thee,  and  sin  and  death  shall  have  felt  thy  all  conquering 
arm. 

2.  The  Lord  shall  send  the  rod  of  thy  strength  out  of  Sion :  rule  thou  in 
the  7nidst  of  thine  enemies. 

In  the  foregoing  verse  David  related  the  words  spoken  by  the 
Father  to  the  Son.  In  this,  he  himself,  as  a  prophet,  directeth  his 
speech  to  King  Messiah,  predicting  the  glorious  consequences  of  his 
enthronization,  and  the  manner  in  which  "  his  enemies"  are  to  be 
made  "  his  footstool."  The  "  rod,"  or  sceptre,  of  Christ's  u  strength," 
is  his  word,  accompanied  by  his  Spirit.  The  law  wTas  given  to  Israel 
from  Sinai,  but  the  gospel  went  forth  from  "  Sion ;"  it  was  "  preached 
to  all  nations,  beginning  at  Jerusalem,"  Luke,  xxiv.  47;  there  began 
the  spiritual  kingdom  of  Jesus  ;  there  wTere  the  first  converts  made  ; 
and  from  thence  the  faith  wTas  propagated  by  the  apostles,  to  the 
ends  of  the  earth.  This  David  seeing  beforehand,  cries  out,  "  Rule 
thou  in  the  midst  of  thine  enemies  !"  Go  on,  victorious  Prince ; 
plant  the  standard  of  thy  cross  among  the  fhickest  ranks  of  the  ad- 
versary ;  and,  in  opposition  to  both  Jew  and  Gentile  tumultously 
raging  against  thee,  erect  and  establish  thy  church  throughout  the 
world  !  This  wTas  accordingly  done  with  marvellous  speed  and 
success ;  and  the  church,  thus  erected  and  established  among  the 
nations,  hath  been  as  marvellously  preserved,  "in  the  midst  of  her 
enemies,"  unto  this  day ;  yea.  and  the  world  shall  sooner  be  de- 
stroyed than  she  shall  cease  to  be  preserved. 


404  A   COMMENTARY   ON   THE    PSALMS. 

3.  Thy  people  shall  be  willing  in  Ike  day  of  thy  power,  in  the  beauties  of 
holiness :  from  the  womb  of  the  morning  thou  hast  the  dew  of  thy  youth. 

The  blessed  effects  of  the  gospel,  upon  its  publication,  are  here 
foretold.  "The  people"  of  Christ  are  those  given  him  by  his  Father, 
and  gathered  to  him  by  the  preachers  of  his  word.  "  The  day  of 
his  power"  is  the  season  of  their  conversion,  when  the  corruptions 
of  nature  can  no  longer  hold  out  against  the  prevailing  influences 
of  grace  ;  when  the  heart,  will,  and  affections  turn  from  the  world 
to  God  ;  and  they  make,  as  the  first  disciples  did,  a  free  and  volun- 
tary offer  of  themselves,  and  all  they  have,  to  their  Redeemer.  Then 
it  is  that  they  appear  "  in  the  beauties  of  holiness,"  adorned  with 
humility,  faith,  hope,  love,  and  all  the  graces  of  the  Spirit.  With 
regard  to  the  last  clause  of  this  verse,  Bishop  Lowth,  in  his  admired 
Lectures,*  has  observed,  and  proved,  that  it  may  be  fairly  construed 
to,  this  effect :  "  '  More  than  the  dew  from  the  womb  of  the  morning 
is  the  dew  of  thy  progeny  ;'  that  is,  Thy  children,  begotten  to  thee, 
through  the  gospel,  shall  exceed  in  number,  as  well  as  brightness 
and  beauty,  the  spangles  of  early  dew,  which  the  morning  discloseth 
to  the  delighted  eye  of  the  beholder.  The  whole  verse,  therefore, 
containeth  a  lively  character  of  the  subjects  of  Christ's  spiritual  king- 
dom, who  are  described  by  their  relation  to  him  as  'his  people;'  by 
their  'willingness'  to  obey  and  serve  him;  by  their  honourable  attire, 
the  rich  and  splendid  robes  of  c  holiness  ;'  and  by  their  multitudes, 
resembling  the  drops  of  '  dew'  upon  the  grass." 

4.  The  Lord  hath  sicorn,  and  will  not  repent.     Thou  art  a  priest  for  ever 
after  the  order  of  Melchizedek. 

From  Christ's  regal  office,  and  the  administration  thereof  by  the 
sceptre  of  his  word  and  Spirit,  the  prophet  passeth  to  his  sacerdotal 
office,  which  was  also  conferred  on  him  by  the  decree  of  the  Father, 
and  that  decree,  as  we  are  told,  ratified  by  an  oath ;  "  Jehovah  hatli 
sworn,  and  will  not  repent,"  or,  change  his  purpose.  The  oath  of 
God  was  the  great  seal  of  heaven,  designed  to  intimate  the  import- 
ance of  the  deed  to  which  it  was  set,  and  "  to  show  to  the  heirs  of 
promise  the  immutability  of  his  counsel."  Heb.  vi.  17.  Whether 
this  oath  passed  at  the  actual  consecration  of  Messiah  to  the  priest- 
hood upon  his  ascension,  or  at  his  designation  thereto  by  covenant 
before  the  world,  sufficient  it  is  for  our  assurance  and  comfort,  that 
it  did  pass.  We  have  a  Priest  in  heaven,  who  standeth  continually 
pleading  the  merits  of  his  sacrifice  once  offered  upon  the  cross:  "who 
ever  liveth  to  make  intercession  for  us  ;"  and  who  is  ready,  at  all 
times,  to  bless  us,  "  by  turning  away  every  man  from  his  iniquities," 
Acts,  iii.  26 ;  by  aiding  us  against  our  enemies,  and  supporting  us 
under  our  necessities.  Oblation,  intercession,  and  benediction  are 
the  three  branches  of  the  sacerdotal  office  which  our  great  High 
Priest  now  exerciseth  for  us,  and  in  the  exercise  of  which  the  Father 
hath  condescended  in  the  most  awful  manner  to  promise  that  he 
will  hear  and  accept  him  on  our  behalf.     His  priesthood  is  not,  like 

*  Praelect.  x. 


A    COMMENTARY    ON    THE    PSALMS.  405 

that  of  Aaron,  figurative,  successive,  and  transient,  but  real  and 
effectual,  fixed  and  incommunicable,  eternal  and  unchangeable,  ac- 
cording to  that  pattern  of  it  exhibited  to  Abraham,  before  the  law, 
in  the  person  of  Melchizedek,  Gen.  xiv.  18 — 20;  and  discoursed  upon 
aj,  large  by  the  apostle,  Heb.  vii.  throughout. 

5.  Tlic  Lord  upon  thy  right  hand  shall  strike  through  kings  in  the  day  of 
his  wrath.  6.  He  shall  judge  among  the  heathen,  he  shall  Jill  the  places  with 
the  dead  bodies;  he  shall  wound  the  heads  over  many  countries ;  Heb.  the 
head  over  much  country. 

This  is  a  description  of  the  vengeance  which  King  Messiah  should 
take  on  his  impenitent  adversaries.  By  "  The  Lord,  or,  my  Lord, 
upon  thy  right  hand,"  ■raor'  J»5  ^k,  the  same  person  must  undoubt- 
edly be  understood,  who  is  mentioned  in  the  first  verse  under  the 
same  title,  ^x,  as  "sitting  at  the  right  hand  of  Jehovah."  And  the 
Psalmist,  who  has  hitherto  addressed  himself  to  Messiah,  or  the  Son, 
must  be  supposed  now  to  make  a  sudden  apostrophe  to  Jehovah,  or 
the  Father  ;  as  if  he  had  said,  "  This  my  Lord  Messiah,  who  sitteth 
at  thy  right  hand,  O  Jehovah,  shall  smite  through  kings  in  the  day 
of  his  wrath  ;"  the  kings  of  the  earth  will  endeavour  to  destroy  his 
religion,  and  put  an  end  to  his  kingdom  ;  the  Neroes,  the  Domitians, 
theDioclesians,  the  Maxentiuses,  the  Julians,  &c.  &c.  shall  stand 
up,  and  set  themselves  in  array  against  him  ;  but  "  the  Lamb  shall 
overcome  them;"  he  shall  ujudge" and  punish  the  "heathen"  princes, 
with  their  people,  when  in  arms  against  his  church  ;  he  shall  raise 
up  those  who  shall  successfully  fight  his  battles,  and  strew  the  ground 
with  their  "  carcases."  As  Messiah  hath  done  to  the  antichristian 
powers  of  old,  so  shall  he  do  to  all  others,  before  or  at  his  second 
advent.  There  is  a  day  of  forbearance,  during  which  he  will  have 
his  church  to  be,  like  himself,  oppressed  and  afflicted,  humble  and 
resigned  ;  but  there  is  also  a  future  day  of  wrath  and  recompense, 
when  the  sins  and  provocations  of  her  persecutors  shall  be  ripe  for 
judgment ;  when  their  triumphs  and  her  sufferings  shall  be  at  an 
end°;  when  they  shall  fall  for  ever,  and  she  shall  ascend  to  heaven. 

7.  He  shall  drink  of  the  brook,  or,  torrent,  in  the  way  ;  and  therefore  shall 
he  lift  up  his  head. 

The  means,  by  which  Christ  should  obtain  his  universal  kingdom 
and  everlasting  priesthood,  seem  here  to  be  assigned.  In  his  "  way" 
to  glory,  he  was  to  drink  deep  of  the  waters  of  affliction,*  the  swol- 

*  The  Hebrew  word  JjTO  signifies,  in  general,  "  a  current  of  water,"  which  may  be 
either  a  turbid,  overwhelming  "  torrent,"  or  a  clear  and  gentle  "stream."  In  Peal. 
xviii.  4,  it  denotes  the  "  floods  of  ungodliness  ;"  in  Psal.  xxxvi.  8,  it  is  used  to  signify 
the  "  river  of  divine  pleasures."  Hence  arises  an  ambiguity  in  the  interpretation  of 
the  words,  "  He  shall  drink  of  the  brook  in  the  way,"  Which  may  be  expounded  either 
of  the  sufferino-s  Christ  tasted,  or  the  refreshments  he  experienced;  as  the  "waters" 
are  supposed  to  be  those  of  "  affliction,"  or  those  of  "  comfort."  Either  way  the  sense 
is  good  and  true,  as  it  relates  to  Messiah.  "  Torrents,"  or  the  "  overflowing  of  rivers, 
in  the  Scripture  lano-uage,  certainly,  as  Dr.  Dnrell  observes,  do  often  denote  "  afflic- 
tions :"  as  in  Psal.  xviii.  4,  cxxiv.  4,  5,  cxliv.  7,  &c.  "the  being  oppressed  by  them,  is 
also  described  by  the  action  of  "  drinking,"  Psal.  lx.  3,  lxxv.  8,  &c.     And  the  idea  of  a 


406  A    COMMENTARY    ON    THE    PSALMS. 

len  ':  torrent"  occurred  in  the  way,  and  presented  itself  between  him 
and  the  throne  of  God.  To  this  "torrent  in  the  way,"  the  Saviour 
descended  ;  he  bowed  himself  down,  and  "  drank"  of  it  for  us  all  ; 
and  therefore,  tnty,  did  he  lift  up  his  "  head  ;"  that  is,  he  arose  vic- 
torious, and,  from  the  valley  in  which  the  torrent  ran,  ascended  Jto 
the  summit  of  that  holy  and  heavenly  mount,  where  he  reigneth, 
till  "  his  enemies  be  made  his  footstool."  St.  Paul  hath  expressed 
the  same  sentiment  in  literal  terms  ;  "  He  humbled  himself,  and  be- 
came obedient  unto  death,  even  the  death  of  the  cross  :  wherefore, 
<$«>,  God  also  hath  highly  exalted  him."     Phil.  ii.  8. 


PSALM  CXI. 

ARGUMENT. — This  is  one  of  the  proper  Psalms  appointed  by  the  church  to  be  read 
on  Easter-day.  It  containeth,  1.  a  resolution  to  praise  Jehovah  in  the  congregation, 
2,  3.  for  his  great  and  glorious  works,  and,  4.  for  the  appointed  memorials  of  them ; 
5,  6.  his  mercies  to  the  church  are  celebrated,  and,  7,  8.  the  equity  and  the  stability 
of  his  counsels  declared  :  9.  the  blessings  of  redemption  and  the  new  covenant  are 
mentioned,  as  they  were  prefigured  of  old  in  God's  dispensation  toward  Israel. 
10.  Religion  is  proclaimed  to  be  true  wisdom. 

1.  /  will  praise  the  Lord,  with  my  whole  heart,  in  the  assembly  of  the  up- 
right, and  in  the  congregation. 

Jehovah  is  to  be  "  praised,"  not  only  with  the  voice  and  the  un- 
derstanding, but  with  the  "  heart,"  with  the  "  whole  heart,"  and  all 
its  affections  tuned,  like  the  chords  of  the  son  of  Jesse's  harp,  to  a 
song  of  gratitude  and  love.  Solitary  devotion  hath,  doubtless,  its 
beauties  and  excellencies  ;  but  how  glorious  is  it  to  hear  the  voices 
of  a  whole  Christian  "  congregation"  break  forth  into  hallelujahs, 
like  the  sound  of  many  waters  and  the  noise  of  mighty  thunderings, 
while  each  one,  as  it  were,  provokes  another  to  continue  the  blessed 
employment,  with  unremitted  attention,  and  unabated  fervour  ! 

2.  The  xcorks  of  the  Lord  are  great,  sought  out  of  all  them  that  have  pleas- 
ure therein. 

The  subjects  of  man's  praise  are  the  "  works"  of  God.  Every  one 
of  these  works,  whether  in  the  natural  or  the  spiritual  system,  is 
"  great."  Nothing  cometh  from  the  hands  of  the  divine  Artist  but 
what  is  excellent  and  perfect  in  its  kind,  adapted  with  infinite  skill 
to  its  proper  place,  and  fitted  for  its  intended  use.  Happy  are  they 
who,  with  humility  and  diligence,  with  faith  and  devotion,  give 
themselves  to  the  contemplation  of  these  works,  and  take  "  pleasure" 
and  delight  therein.  To  them  shall  the  gate  of  true  science  open  ; 
they  shall  understand  the  mysteries  of  creation,  providence,  and  re- 
demption ;  and  they,  who  thus  "  seek,"  shall  find  the  treasures  of 
eternal  wisdom. 

"  brook  in  the  way,"  or  the  road,  seems  to  favour  this  exposition.  But  the  author  ad- 
vances it,  as  becomes  him  to  do,  with  great  deference  and  submission,  since  Bishop 
Lowth  and  Mr.  Merrick  are  of  a  different  opinion. 


A    COMMENTARY    ON    THE    PSALMS.  407 

3.  His  work  is  honourable  and  glorioles :  and  his  righteousness  endureth 
for  ever. 

The  "work,"  of  all  others,  in  which  the  "honour  and  glorious 
majesty"  of  Jehovah  appeared,  and  which  the  Christian  church  cele- 
brates with  this  Psalm,  is  the  salvation  and  exaltation  of  our  nature, 
by  the  resurrection  of  Jesus  Christ  from  the  dead  ;  an  event  which 
contained  in  it  the  accomplishment  of  the  ancient  promises,  and 
then!)}7  demonstrated  to  all  the  world  the  everlasting  truth,  fidelity, 
and  "righteousness"  of  him  who  made  them. 

4.  He  hath  made  his  wonderful  works  to  be  remembered :  or,  he  hath  ap- 
pointed a  memorial  for  his  wonders :  the  Lord  is  gracious  and  full  of  com- 
passion. 

Jewish  feasts  were  "  memorials"  of  the  "  wonders"  wrought  for 
Israel  of  old  ;  Christian  festivals  are  "  memorials"  of  the  "  wonders" 
wrought  in  Christ  for  all  mankind,  to  whom,  no  less  than  to  Israel, 
God  hath  now  showed  himself  "gracious  and  full  of  compassion." 

5.  He  hath  given  meat  unto  them  that  fear  him:  he  will  ever  be  mind  fid 
of  his  covenant.  6.  He  hath  showed  his  people  the  power  of  his  works,  that 
he  may,  or,  might,  give  them  the  heritage  of  the  heathen. 

Agreeably  to  the  "covenant"  which  God  made  with  Abraham,  as 
concerning  his  children  according  to  the  flesh,  he  "  fed"  and  sup- 
ported them  in  the  wilderness,  he  overthrew  their  enemies  by  the 
might  of  his  "  power,"  and  he  put  them  in  possession  of  Canaan, 
which  before  was  "the  heritage  of  the  heathen."  Agreeably  to  the 
covenant  which  God  made  with  the  same  Abraham,  as  concerning 
all  believers,  those  "children  of  the  promise  which  are  counted  for 
the  seed,"  he  feedeth  them  in  the  world  with  the  true  manna,*  the 
bread  which  cometh  down  from  heaven;  he  hath  again  "showed 
the  power  of  his  works"  in  the  overthrow  of  idolatry  ;  and  again, 
by  the  conversion  of  the  nations,  given  to  his  church  "the  heritage 
of  the  heathen ;"  although,  like  Israel,  she  is  commanded,  and  hath 
had  frequent  admonitions,  not  to  fix  her  heart  on  an  earthly  Ca- 
naan ;  not  to  expect  any  permanent  habitation,  any  enduring  city 
here  below  ;  not  to  stop  short  of  an  eternal  and  heavenly  rest. 

7.  The  works  of  his  hands  are  verity  and  judgment ;  all  his  command- 
ments are  sure.  8.  They  stand  fast  for  ever  and  ever,  and  are  done  in  truth 
and  uprightness. 

In  all  God's  dispensations  towards  his  faithful  servants,  and  to- 
wards his  impenitent  adversaries,  we  admire  and  adore  his  "  verity" 
in  the  performance  of  his  promises  to  the  former,  and  his  "justice" 
in  executing  his  vengeance  on  the  latter.  Thus  the  time  of  fulfill- 
ing his  promise  to  Abraham  came  not  till  the  iniquity  of  the  Amo- 
rites  was  full.  The  case  is  the  same  as  to  the  coming  of  Christ,  the 
subversion  of  Paganism,  the  deaths  of  persecutors,  the  rise  and  fall 

*  "  Escam  dedit" — Manna:  quae  caetera  Dei  mirabilia  in  mernoriam  revocabat : 
unde  in  area  servari  jussa.  Exod.  xvi.  32.  Erat  autem  eucharisti©  figura,  quae  vere 
divini  amoris  monumentum  aeternum. — Bossuet. 


408  A    COMMENTARY    ON    THE    PSALMS. 

of  nations,  the  conversion  or  excision  of  individuals,  and  every 
other  instance  of  mercy  or  judgment.  Another  property  of  God's 
works  is,  that,  being  "done  in  truth  and  uprightness,  they  stand  fast 
for  ever ;"  and  will  then  appear  in  perfect  glory  and  beauty,  when 
all  the  arts  and  labours  of  man  shall  be  no  more. 

9.  He  sent  redemption  unto  his  people,  he  hath  commanded  his  covenant  for 
ever :  holy  and  reverend,  or,  terrible,  is  his  name. 

He  who  "  sent  redemption"  to  Israel  by  the  hand  of  Moses,  hath 
now  "  sent  redemption"  by  the  power  of  Jesus  to  all  the  world  :  he 
who,  at  Mount  Sinai,  established  his  "covenant"  with  his  people, 
and  gave  them  a  law,  hath  now  established  his  "covenant"  with  the 
Gentiles,  and  published  to  them  his  gospel  from  Sion.  "  Holy  is  his 
name,"  and  therefore  "  terrible"  to  those  who,  under  all  the  means 
of  grace,  continue  unholy. 

10.  The  fear  of  the  Lord  is  the  beginning  of  wisdom :  a  good  understand- 
ing have  all  they  that  do  his  commandments:  his  praise  endurethfor  ever. 

The  "  fear  of  God  "  is  the  first  step  to  salvation,  as  it  exciteth  a 
sinner  to  depart  from  evil,  and  to  do  good ;  to  implore  pardon,  and 
to  sue  for  grace ;  to  apply  to  a  Saviour  for  the  one,  and  to  a  Sancti- 
fier  for  the  other.  Religion  is  the  perfection  of  wisdom,  practice  the 
best  instructor,  and  thanksgiving  the  sweetest  recreation. 


PSALM  CXTI. 

ARGUMENT. — The  Psalmist  enumerateth  the  blessings  attending  the  man  who 
feareth  Jehovah  :  1.  the  pleasure  which  he  taketh  in  doing  his  will ;  2.  the  pros- 
perity of  his  seed  ;  3.  the  plenteousness  in  his  house  ;  4.  his  comfort  in  trouble  ; 
5.  his  internal  joys  ;  6.  the  honour  with  which  he  is  remembered  ;  7,  8.  his  holy  con- 
fidence in  God  ;  9.  his  good  deeds,  and  the  reward  of  them  ;  10.  the  envy,  wretch- 
edness, and  perdition  of  the  wicked.  The  blessings  of  the  gospel  are  spiritual  and 
eternal  ;  and  they  are  conferred  upon  the  members  of  the  Christian  church  through 
Christ  their  head,  who  is  the  pattern  of  all  righteousness,  and  the  giver  of  all  grace. 

1.  Blessed  is  the  man  that  feareth  the  Lord,  that  deligkteth  greatly  in  his 
commandments  ;  or,  he  deligkteth  greatly  in  his  commandments. 

The  man  who  duly  "feareth  God,"  is  delivered  from  every  other 
fear;  the  man  who  "  delighteth  in  God's  commandments,"  is  freed 
from  every  inordinate  desire  of  earthly  things  ;  and  such  a  man  must 
needs  be  "  blessed."  Of  this  kind  was  thy  blessedness,  O  holy  Jesu, 
on  whom  did  rest  "  the  spirit  of  knowledge  and  of  the  fear  of  Jeho- 
vah," and  whose  "  meat"  it  was  "  to  do  the  will  of  him  that  sent 
thee,  and  to  finish  his  work."     Isa.  xi.  2  ;  John,  iv.  34. 

2.  His  seed  shall  be  mighty  upon  earth  ;  the  generation  of  the  vprirght  shall 
be  blessed. 

A  father's  piety  derives  the  benediction  of  Heaven  upon  his  chil- 
dren. The  posterity  of  faithful  Abraham  were  often  spared  and 
favoured  on  account  of  their  progenitor ;  as  the  whole  family  of  be- 


A    COMMENTARY    ON    THE    PSALMS.  409 

lievers,  Abraham  and  all,  are  blessed  in  Him  who  is  the  great  Fa- 
ther of  that  family,  and  the  Author  of  their  salvation. 

3.  Wealth  and  riches  shall  be  in  his  house:  and  his  righteousness  endureth 
for  ever. 

It  sometimes  pleaseth  God  to  bestow  on  his  servants,  as  he  did 
on  Israel  of  old,  the  good  things  of  this  world.  And  a  rich  man  is 
therefore  happier  than  a  poor  man,  because  "  it  is  more  blessed  to 
give  than  to  receive."  Acts,  xx.  35.  But  the  true  "  wealth"  of 
Christians  is  of  another  kind ;  their  "  riches"  are  such  as  neither 
moth  can  corrupt,  nor  thief  steal.  Grace  and  glory  are  in  the 
"  house  "  of  Christ,  and  everlasting  "  righteousness  "  is  the  portion 
of  his  children. 

4.  Unto  the  upright  there  ariseth  light  in  the  darkness ;  he  is  gracious  and 
full  of  compassion,  and  righteous.  ■ 

While  we  are  on  earth,  we  are  subject  to  a  threefold  "  darkness ;" 
the  darkness  of  error,  the  darkness  of  sorrow,  and  tlie  darkness  of 
death.  To  dispel  these,  God  visiteth  us,  by  his  word,  with  a  three- 
fold "  light ;"  the  light  of  truth,  the  light  of  comfort,  and  the  light 
of  life.  The  Christian's  temper  is  framed  after  the  pattern  of  this 
Master;  and  he  is  ever  ready  to  show  to  others  that  "love"  and 
"  mercy  "  which  have  been  shown  to  him. 

5.  A  good  man  showeth  favour  and  lendeth  :  he  ivill  guide  his  affairs  with 
discretion. 

The  former  part  of  this  verse  may  be  rendered,  with  a  little  varia- 
tion, "  It  is  well  with  the  man  who  is  gracious  and  communicative." 
Ill-nature  and  avarice  are  their  own  tormentors :  but  love  and  liber- 
ality do  good  to  themselves  by  doing  it  to  others,  and  enjoy  all  the 
happiness  which  they  cause.  It  is  not  God's  intention,  that  any  of 
the  talents  which  he  bestowed  upon  us  should  lie  dead,  but  that  our 
brethren  should  have  the  use  of  them ;  even  as  Christ  received  the 
Spirit  to  communicate  it  to  us,  and  our  salvation  is  his  glory  and 
joy.  The  latter  part  of  this  verse  is  likewise  capable  of  a  different, 
and,  indeed,  a  more  literal  translation  :  "  He  will  support,  or  main- 
tain, his  words,  or  his  transactions,  in  judgment ;"  that  is,  he  who 
thus  ernployeth  his  talents  for  the  benefit  of  mankind,  will  be  able  to 
render  a  good  account  to  his  Lord  who  intrusteth  them  with  him. 

6.  Surely  he  shall  not  be  moved  for  ever :  the  righteous  shall  be.  in  everlast- 
ing remembrance.  7.  He  shall  not  be  afraid  of  evil  tidings:  his  heart  is 
fixed,  trusting  in  the  Lord.  8.  His  heart  is  established,  he  shall  not  be  afraid, 
until  he  see  his  desire  upon  his  enemies. 

Nothing  can  deprive  the  person  here  described  of  his  felicity. 
When  his  work  is  done,  his  body  will  go  to  its  repose  in  the  dust, 
but  the  "  memorial  "  of  his  name  and  of  his  good  deeds  will  be  still 
fresh  as  the  morning  breeze,  and  fragrant  as  the  flower  of  spring. 
"He  feareth  no  evil  report,  no  blast  of  slander  and  malice  can  touch 
him  ;  no  tidings  of  calamity  and  destruction  can  shake  his  confi- 
dence in  God  ;  but  he  will  hear  the  trump  of  judgment,  and  behold 

52 


410  A    COMMENTARY    ON   THE    PSALMS. 

the  world  in  flames,  rather  with  joy  than  with  dread ;  as  knowing, 
by  those  tokens,  that  the  hour  of  his  redemption  is  come,  when  "  he 
shall  see  his  enemies,"  and  even  death,  the  last  of  them,  under  his 
feet. 

9.  He  hath  dispersed,  he  hath  given  to  the  poor,  his  righteousness  endureih 
for  ever ;  his  horn  shall  be  exalted  with  honour. 

His  riches  are  not  hoarded  up,  but  " dispersed"  abroad;  and  that 
not  by  others  after  his  death,  but  by  himself  in  his  life-time  ;  "  He 
hath  dispersed."  They  are  not  squandered  in  the  ways  of  vanity 
and  folly,  but  "  given  to  the  poor ;"  nor  are  they  given  indiscrimi- 
nately and  at  random,  but  "  dispersed,"  like  precious  seed,  with  pru- 
dence and  discretion,  according  to  the  nature  of  the  soil,  and  in 
proper  season,  so  as  to  produce  the  most  plentiful  harvest.  There- 
fore "  his  righteousness  endureth  for  ever ;"  its  fruits  and  its  good  re- 
port are  lasting  "among  men,  and  it  is  never  forgotten  before  God, 
who  hath  prepared  for  it  an  eternal  reward.  "  His  horn  shall  be  ex- 
alted with  honour,  or,  in  glory ;"  whatever  may  be  his  lot  upon 
earth,  and  even  there  the  charitable  man  will  frequently  be  had  in 
"  honour,"  at  the  last  day,  certainly,  when  the  thrones  of  the  mighty 
shall  be  cast  down,  and  the  sceptres  of  tyrants  broken  in  pieces, 
then  shall  he  lift  up  his  head,  and  be  exalted  to  partake  of  the 
"  glory"  of  his  Redeemer,  the  author  of  his  faith,  and  the  pattern  of 
his  charity,  who  gave  himself  for  us,  and  is  now  seated  at  the  right 
hand  of  the  Majesty  in  the  heavens. 

10.  The  wicked  shall  see  it,  and  be  grieved  ;  he  shall  gnash  with  his  teeth, 
and  melt  away  ;  the  desire  of  the  wicked  shall  perish. 

The  sight  of  Christ  in  glory,  with  his  saints,  will,  in  an  inexpres- 
sible manner,  torment  the  crucifiers  of  the  one,  and  the  persecutors 
of  the  others ;  as  it  will  show  them  the  hopes  and  wishes  of  their 
adversaries  all  granted  to  the  full,  and  all  their  own  "desires"  and 
designs  for  ever  at  an  end ;  it  will  excite  an  envy  which  must  prey 
upon  itself,  produce  a  grief  which  can  admit  of  no  comfort,  give 
birth  to  a  worm  which  can  never  die,  and  blow  up  those  fires  which 
nothing  can  quench. 


PSALM   CXIII. 

ARGUMENT.— The  servants  of  God  are,  1.  exhorted  to  praise  his  name,  2.  at  all 
times,  and  3.  in  all  places,  on  account,  4,  5.  of  his  power  and  glory,  6 — 8.  of  his 
mercy  in  redeeming  man,  and,  9.  making  the  Gentile  church  to  be  a  joyful  mother 
of  children.     This  Psalm  is  appointed  to  be  read  on  Easter-day. 

1.  Praise,  O  ye  servants  of  the  Lord,  praise  the  name  of  the  Lord. 
2.  Blessed  be  the  name  of  the  Lord,  from  this  time  forth,  and  for  evermore. 

Christians  are  the  "  servants"  of  Jesus  Christ ;  and  a  most,  delight- 
ful part  of  their  service  it  is,  to  "  praise"  his  holy  and  saving  "  name" 
in  the  church,  which  now  useth  this  Psalm  among  others,  and  with 
it  "  blesseth  the  name"  of  her  Lord  and  Saviour,  from  age  to  age. 


A    COMMENTARY    ON    THE    PSALMS.  411 

The  Psalmist  wished  and  prayed  that  this  might  be  done,  and  he 
foresaw  that  it  would  be  done,   while  the  world  should  last,  upon    • 
•earth,  and  afterwards  ';  for  evermore"  in  heaven. 

3.  From  the  rising  of  the  sun  unto  the  going-  down  of  the  same,  the  Lord's 
name  is  to  be  praised ;  or,  is  praised.  4.  The  Lord  is  high  above  all  nations, 
and  his  glory  above  the  heavens. 

At  the  diffusion  of  the  gospel  through  the  world,  the  name  of 
Christ  was  praised  "from  the  east  to  the  west,"  in  churches  every- 
where planted  by  the  apostles  and  their  successors  :  and  the  grand 
subjects  of  joy  and  triumph  among  believers  were,  the  superiority  of 
their  Master  over  the  "  heathen  nations"  and  their  idols  ;  the  exalta- 
tion of  "  his  glory  above  the  heavens,"  and  all  the  powers  therein  ; 
the  might  of  his  arm,  and  the  majesty  of  his  kingdom. 

5.  Who  is  like  unto  the  Lord  our  God,  who  dwelleth  on  high  7  6.  Who 
humbleth  himself  to  behold  the  things  that  are  in  heaven  and  in  earth. 

Highly  as  our  Lord  is  exalted  above  this  system,  above  these 
heavens  and  this  earth  of  ours,  yet  he  condescendeth  to  regard  every 
thing  that  passeth  here,  and  to  make  us  the  inhabitants  of  this  lower 
world,  and,  for  our  sakes,  all  the  other  creatures  in  it,  the  objects  of 
his  peculiar  care  and  paternal  love. 

7.  He  raiseth  the  poor  out  of  the  dust,  and  lifteth  the  needy  out  of  the  dung- 
hill;  8.  That  he  may  set  him  with  princes,  even  with  the  princes  of  his 
people. 

Such  is  the  mercy  to  the  poor  sons  of  Adam  in  their  fallen  estate, 
that  from  the  lowest  and  most  abject  condition,  from  the  pollutions 
of  sin  and  from  the  dishonours  of  the  grave,  he  raiseth  them  to 
righteousness  and  holiness,  to  glory  and  immortality  ;  he  setteth 
them  on  high  with  the  inhabitants  of  the  heavenly  Jerusalem,  "  with 
the  princes  of  his  people,"  the  leaders  of  the  armies  above,  with 
angels  and  archangels  before  his  throne.  What  is  the  exaltation  of 
the  meanest  beggar  from  a  dunghill  to  an  earthly  diadem,  when 
compared  with  that  of  human  nature  from  the  grave  to  the  throne 
of  God  !  Here  is  honour  worthy  our  ambition  ;  honour  after  which 
all  are  alike  invited  to  aspire  ;  which  all  may  obtain,  who  strive 
worthily  and  lawfully  ;  and  of  which,  when  once  obtained,  nothing 
can  ever  deprive  the  possessors. 

9.  He  maketh  the  barren  woman  to  keep  house,  and  to  be  a  joyfid  mother 
of  children.     Praise  ye  the  Lord. 

In  the  sacred  history  of  the  Old  Testament,  we  meet  with  fre- 
quent instances  of  barren  women  who  were  miraculously  made  to 
bear  children.  Isaac,  Joseph,  Samson,  and  Samuel  were  thus  born  of 
Sarah,  Rachel,  the  wife  of  Manoah,  and  Hannah.  To  these  may 
be  added,  from  the  history  of  the  New  Testament,  the  instance  of 
Elizabeth,  the  wife  of  Zecharias,  and  mother  of  St.  John  the  Bap- 
tist. These  examples  may  be  considered  as  preludes  to  that  mar- 
vellous exertion  of  divine  power,  whereby  the  Gentile  church,  after 
so  many  years  of  barrenness,  became,   in  her  old  age,  a  fruitful 


412  A   COMMENTARY    ON    THE    PSALMS. 

parent  of  children,  and  the  "  mother  of  us  all."  Wherefore  it  is 
written,  "  Sing,  O  barren,  thou  that  didst  not  bear ;  break  forth  into 
singing,  and  cry  aloud,  thou  that  didst  not  travail  with  child :  for 
more  are  the  children  of  the  desolate,  than  the  children  of  the  mar- 
ried wife,  saith  the  Lord."     Isa.  liv.  1 ;  Gal.  iv.  27. 


TWENTY-THIRD  DAY.— EVENING  PRAYER. 

PSALM  CX1V. 

ARGUMENT. — This  is  another  of  the  Psalms  appointed  by  our  church  to  be  read  on 
Easter-day.  It  celebrates  the  exodus  of  Israel  from  Egypt,  and  the  miracles 
wrought  for  that  people,  prefiguring  the  redemption  of  our  nature  from  sin  and  death, 
and  the  wonders  of  mercy  and  love  wrought  for  us  by  Jesus  Christ. 

1.  When  Israel  went  out  of  Egypt,  the  house  of  Jacob  from  a  people  of 
strange  language;  2.  Judah  was  his,  that  is,  God's,  sanctuary,  and  Israel  his 
dominion. 

When  Jehovah  delivered  Israel  from  the  bondage  of  Egypt,  he 
chose  them  for  his  peculiar  people ;  his  presence  resided  in  their 
camp,  as  in  a  "  sanctuary,"  or  temple ;  and  he  ruled  them  as  an 
earthly  king  exerciseth  sovereignty  in  his  "  dominions."  This  world, 
and  the  Prince  of  this  world,  are  to  us  what  Egypt  and  Pharaoh 
were  to  Israel.  The  redemption  of  our  nature,  by  the  resurrection 
of  Christ,  answereth  to  their  redemption  by  the  hand  of  Moses. 
When  we  are  baptized  into  the  death  and  resurrection  of  our  Lord, 
we  renounce  the  world,  its  pomps  and  vanities ;  and  should,  there- 
fore, quit  its  corrupt  "  language,"  manners,  and  customs,  with  as 
much  alacrity  and  expedition,  as  "  the  family  of  Jacob"  left  those  of 
Egypt.  We  are  the  "sanctuary,"  the  temple,  in  which  Christ 
dwelleth  by  his  Spirit ;  we  are  the  subjects  of  his  spiritual  "  king- 
dom," we  are  his  peculiar  people  ;  in  one  word,  we  are  his  "church," 
and  succeed,  as  such,  to  all  the  titles  and  privileges  formerly  conferred 
on  Israel. 

3.  The  sea  saw  it  and  fed  ;  Jordan  teas  driven  back. 

Although  forty  years  intervened  between  the  two  events  here 
mentioned,  yet,  as  the  miracles  were  of  a  similar  nature,  |hey  are 
spoken  of  together.  In  the  passage  of  Israel  through  the  Red  Sea, 
we  may  contemplate  our  passage  from  a  death  of  sin  to  a  life  of 
righteousness  through  the  waters  of  baptism  ;  as  our  translation 
from  death  temporal  to  life  eternal,  is  figured  by  their  entrance  into 
the  promised  land  through  the  river  Jordan.  The  waters  in  both 
cases  are  poetically  represented  as  sensible  of  their  Creator's  presence, 
and  by  their  retiring,  and  opening  a  path  for  the  people  of  God,  we 
are  taught,  that  if  we  continue  faithful,  all  obstructions  will  be  re- 
moved in  our  way  to  heaven. 

4.  The  mountains  skipped  like  rams,  and  the  little  hills  like  lambs. 

The  tremours  of  Mount  Sinai  and  the  neighbouring  hills,  when 


A    COMMENTARY    ON    THE    PSALMS.  413 

the  law  was  given,  afforded  some  specimen  of  that  power  which  was 
afterwards  exerted  in  the  overthrow  of  idolatry,  and  the  casting 
down  of  every  high  thing  that  exalted  itself  against  the  gospel  at  its 
publication.  "  See,  therefore,  that  ye  refuse  not  him  that  speaketh : 
for  if  they  escaped  not,  who  refused  him  that  spake  on  earth,  much 
more  shall  not  we  escape,  if  we  turn  away  from  him  that  speaketh 
from  heaven ;  whose  voice  then  shook  the  earth  ;  but  now  he  hath 
promised,  saying,  Yet  once  more  I  shake  not  the  earth  only,  but  also 
heaven."     HebT  xii.  25. 

5.  What  ailed  thee,  O  thou  sea,  that  thou  fleddest ;  thou,  Jordan,  that  thou 
icast  driven  back?  6.  Ye  mountains,  that  ye  skipped  like  r"™'™^6*1*™ 
hills,  like  lambs?  7.  Tremble,  thou  earth,  at  the  presence  of  the  Lord,  at  the 
presence  of  the  God  of  Jacob. 

If  the  divine  presence  hath  such  an  effect  upon  inanimate  matter, 
how  ouffht  it  to  operate  on  rational  and  accountable  beings  /  Let 
us  be  afraid,  with  an  holy  fear,  at  the  presence  of  God,  in  the  world 
by  his  providence,  and  by  his  Spirit  in  our  consciences ;  so  that  we 
may  have  hope  and  courage  in  the  day  when  he  shall  arise  to  shake 
terribly  the  earth;  when  -every  island  shall  fly  away,  and  the 
mountains  shall  be  no  more  found."     Rev.  xvi.  2U. 

8.  Which  turned  the  rock  into  a  standing  water,  the  flint  into  a  fountain  of 
waters. 

He  who  brought  water  out  of  the  sacramental  rock  in  the  wilder- 
ness-hath since  caused  rivers  of  living  water  to  flow  through  he 
world,  from  the  rock  of  our  salvation;  nay,  he  hath  dissolved  the 
stony  hearts  of  sinners,  and  made  to  spring  up  in  them  fountains  of 
this  water  of  life.  For.  these  great  instances  of  his  pom ,and his 
love,  we  are  taught  to  bless  his  holy  name,  when  we  sing  this  Psalm, 
as  an  evangelical  hymn,  on  the  day  of  our  Lord's  resurrection. 


PSALM  CXV. 

ARGUMENT.-The  church    , ^^^^t^^l^^ 
BSE  £M»  £  ehX,  '"  Vely  upon  Wh  ;  JE"—* 
how  he  will  bless,  prosper,  and  increase,  his  people    16-18.  never  suffering 
of  praise  and  thanksgiving  to  cease  upon  the  earth. 

1  Nnt  unto  us  O  Lord,  not  unto  twr,  but  unto  thy  name  give  S^ryjorthy 
J^LTfVfhy  truth's  'sake.  2.  Wherefore  shoidd  the  heathen  say,  mere 
is  now  their  God  1 

From  these  two  verses  it  is  evident  that  the  Psalm  is ;  not  a it hanks- 
•rivino-  for  victory  but.  a  petition  for  deliverance.  God  is  entiented 
£  "Xeglor?  by  such  deliverance,  "not  to  us,"  to  our  works  or 
endeavors  but  ?*  his  own  name;"  he  is  requested  to .vouchsafe 
salvation,  not  on  account  of  our  merits,  but  of  his  " mercy,  wMctt 
fncuneth  him  to  be  gracious;  of  his  "truth,"  which  disposed,  hm,  to 
£■£  promLVandof  h,s  "honour,"  ^  the  enemy  may  no 
have  occasion  to  blaspheme  him,  and  reproach  his  servants, 


414  A    COMMENTARY    ON    THE    PSALMS. 

if  their  Master  either  could  not  or  would  not  help  them  in  the  day  of 
their  distress.  ';  Wherefore  should  the  heathen  say,  Where  is  now 
their  God  ?" 

3.  But  our  God  is  in  the  heavens:  he  hath  done  whatsoever  he  hath  pleased .- 
or,  he  doeth  whatsoever  he  pleaseth. 

Should  the  insulting  adversary  ask  the  ahove  question,  "  Where  is 
now  their  God?"  the  faithful  are  ready  with  their  reply,  "Our  God 
is  in  the  heavens;"  he  is,  where  he  ever  was,  upon  his  glorious 
throne,  high  over  all  the  kingdoms  of  the  world,  and  the  powers  of 
created  nature ;  from  thence  he  observeth  and  ordereth  all  things 
here  below ;  what  we  suffer  is  by  his  appointment ;  and,  at  his  good 
time  and  pleasure,  he  both  can  and  will  relieve  us :  ';  he  doeth  what- 
soever he  pleaseth." 

4.  Their  idols  are  silver  and  gold,  the  work  of  metis  hands.  5.  They  have 
mouths,  but  they  speak  not;  eyes  have  they,  but  they  see  not.  6.  They  have 
ears,  but  they  hear  not;  nosps  have  they,  but  they  smell  not.  7.  They  have 
hands,  but  they  handle  not ;  feet  have  they,  but  they  walk  not ;  neither  speak 
they  through  their  throat. 

A  beautiful  contrast  is  formed  between  the  God  of  Israel  and  the 
heathen  idols.  He  made  every  thing,  they  are  themselves  made  by 
men  ;  he  is  in  heaven,  they  are  upon  earth  ;  he  doeth  whatsoever 
he  pleaseth,  they  can  do  nothing;  he  seeth  the  distresses,  heareth 
and  answeieth  the  prayers,  accepteth  the  offerings,  cometh  to  the 
assistance,  and  effecteth  the  salvation  of  his  servants;  they  are  blind, 
deaf,  and  dumb,  senseless,  motionless,  and  impotent.  Equally  slow 
to  hear,  equally  impotent  to  save  in  time  of  greatest  need,  will  every 
worldly  idol  prove,  on  which  men  have  set  their  affections,  and  to 
which  they  have,  in  effect,  said,  u  Thou  art  my  God." 

8.  T7ie y  that  make  them  are  like  unto  them ;  so  is  every  one  that  trusteth 
in  them. 

Idolaters,  like  the  objects  of  their  worship,  are  rather  lifeless  images 
than  real  men.  What  our  Lord  said  of  the  Jews  is  applicable  to 
them,  and  indeed  to  all  who  reject  the  knowledge  of  the  true  God, 
and  the  doctrines  of  salvation  :  "  Having  eyes  they  see  not,  having 
ears  they  hear  not."  They  see  not  the  things  which  belong:  unto 
their  peace  ;  they  hear  not  the  word  of  instruction  and  exhortation  ; 
they  speak  not  of  religion  and  the  kingdom  of  heaven  ;  they  work 
not  the  works  of  piety  and  charity;  they  walk  not  in  the  path  of 
the  divine  commandments  ;  they  are  spiritually  blind,  deaf,  dumb, 
lame,  and  impotent ;  and  when  their  idols  are  destroyed,  they  will 
perish  in  like  manner. 

9.  O  Israel,  trust  thou  in  the  Lord  ;  he  is  their  hrlp  and  their  shield.  10.  O 
house  of  Aaron,  trust  in  the  Lord  ;  he  is  their  hrtp  and  their  shield.  11.  Ye 
that  f°ar  the  Lord,  trust  in  the  Lord  :  he  is  their  help  and  their  shield. 

Let  the  men  of  the  world  make  to  themselves  gods,  and  vainly 
trust  in  the  work  of  their  own  hands  or  heads  ;  but  let  the  church 
repose  all  her  confidence  in  Jehovah,  her  Saviour  and  Redeemer, 
who  alone  can  be  her  defender  and  protector ;  more  especially  let 


A    COMMENTARY    ON    THE    PSALMS.  415 

her  ministers,  the  sons  of  the  true  Aaron,  do  this,  who  are  the  pecu- 
liar portion  of  their  God,  employed  continually  in  his  service,  and 
designed  to  build  up  others  in  faith  and  hope  ;  and  let  all  who  have 
been  instructed  by  their  ministry,  in  the  fear  of  the  Lord,  trust  al- 
ways in  him,  nor  suffer  any  apprehension  of  danger  or  distress  to 
separate  them  from  him. 

12.  The  Lord  hath  been,  or,  w,  mindful  of  us;  he  will  bless  us;  he  will 
bless  the  house  of  Israel,  he  will  bless  the  house  of  Aaron.  13.  He  will  bless 
them  that  fear  the  Lord,  both  small  and  great.  14.  The  Lord  shall  increase 
you  more  and  more,  you  and  your  children.  15.  Ye  are  blessed  of  the  Lord, 
which  made  heaven  and  earth. 

The  heart  of  the  Psalmist  is  full  of  "  blessing,"  and  on  his  tongue 
is  the  word  of  kindness  and  comfort.  The  "  blessings"  formerly 
confined  to  Israel,  have  since  been  extended  to  the  whole  race  of 
mankind.  Jehovah,  ever  "  mindful"  of  his  creatures,  hath  visited 
the  world  by  his  Son  and  by  his  Spirit ;  he  hath  formed  a  church 
from  among  the  Gentiles,  appointed  a  priesthood  and  ministry  in  it, 
and  given  his  benediction  to  both  ;  he  hath  "  blessed,"  with  the 
blessings  of  grace,  "  them  that  fear  him,"  of  all  nations,  and  of 
every  degree  ;  he  hath  "  increased"  and  multiplied  his  people  ex- 
ceedingly ;  and  the  faithful  members  of  the  Christian  church  are 
now  u  the  blessed  of  Jehovah,  who  made  heaven  and  earth,"  and 
who  is,  consequently,  possessed  of  all  power  in  both. 

16.  The  heaven,  even  the  heavens,  or,  the  heavens  of  heavens,  are  the  Lord's; 
but  the  earth  hath  he  given  to  the  children  of  men.  17.  The  dead  praise  not 
the  Lord,  neither  any  that  go  down  into  silence.  18.  But  we  will  bless  the 
Lord,  from  this  time  forth  and  for  evermore.     Praise  the  Lord. 

He  who  himself  dwelleth  in  the  highest  heavens,  where  he  is 
praised  and  glorified  by  angels,  hath  "  given  the  earth"  for  an  habi- 
tation, at  present,  "  to  the  sons  of  men,"  wrhose  duty  it  is  to  praise 
and  glorify  him  here  below,  as  the  angels  do  above.  Now  as  "  the 
dead  cannot  praise  him,"  as  they  who  sleep  in  the  silent  grave  can- 
not celebrate  him,  we  may  be  certain,  that  he  will  not  suffer  his 
people  to  be  destroyed  and  extirpated,  but  will  always  preserve  a 
church  to  "  bless  him"  in  all  ages,  till  the  end  of  the  world  ;  when 
the  dead  shall  be  raised,  and  the  choirs  of  heaven  and  earth  shall 
be  united,  to  praise  and  glorify  him  together  before  his  throne  for 
evermore. 


TWENTY-FOURTH  DAY— MORNING  PRAYER. 

PSALM  CXYI. 

ARGUMENT. — It  is  not  certain  by  whom,  or  upon  what  occasion,  this  Psalm  was 
composed.  It  plainly  appears,  however,  to  be  a  song  of  thanksgiving  for  deliver- 
ance from  trouble,  either  temporal,  or  spiritual,  or  both.  To  render  it  of  general  use, 
let  it  be  considered  as  an  evangelical  hymn,  in  the  mouth  of  a  penitent,  expressing 
his  gratitude  for  salvation  from  sin  and  death.     1,  2.  He  declareth  his  love  of  God, 


416  A    COMMENTARY    ON    THE    PSALMS. 

who  hath  vouchsafed  to  hear  his  prayer  ;  3 — 9.  describeth  his  distress,  hi3  deliver- 
ance out  of  it,  and  subsequent  peace  and  comfort;  10,  11.  he  acknowledged  him- 
self to  have  been  tempted  to  despond,  but  was  supported  by  faith,  in  the  day  of 
trouble  ;  12 — 19.  he  determineth  to  receive  the  cup  of  salvation,  to  praise  and  to 
serve  Jehovah,  who  thus  delivereth  the  souls  of  his  people. 

1.  /  love  the  Lord,  because  he  hath  heard  my  voice  and  my  supplications. 
2.  Because  he  hath  inclined  his  ears  unto  me,  therefore  will  I  call  upon  him. 
as  long  as  J  live. 

In  the  original  it  is,  "  I  love,*  because  Jehovah  hath  heard,"  &c. 
The  soul,  transported  with  gratitude  and  love,  seems  at  first  to  ex- 
press her  affection  without  declaring  its  object,  as  thinking  that,  all 
the  world  must  know  who  is  the  person  intended.  Thus  Mary 
Magdalen,  in  her  conversation,  at  the  sepulchre,  with  one  whom 
she  supposed  to  have  been  the  gardener,  though  no  previous  mention 
had  been  made  of  Jesus,  saith,  "  Sir,  if  thou  have  borne  him  hence, 
tell  me  where  thou  hast  laid  him,  and  I  will  take  him  away."  John, 
xx.  15.  And  ought  not  the  love  of  God  to  be  excited  in  all  our 
hearts  by  the  consideration  that,  when  we  were  not  able  to  raise 
ourselves  up  to  him,  he  mercifully  and  tenderly  "inclined"  and 
bowed  down  "  his  ear"  to  us  ;  he  "  heard  our  supplications,"  and 
descended  from  heaven  to  help  and  deliver  us  ?  With  hope,  there- 
fore, and  confidence  should  we  "  call  upon  him,"  in  all  our  troubles, 
"  as  long  as  we  live." 

3.  The  sorrows  of  death  compassed  me,  and  the  pains  of  hell  gat  hold  upon 
me  ;  I  found  trouble  and  sorrow.  4.  Then  called  I  upon  the  name  of  the 
Lord  ;  O  Lord,  /  beseech  thee,  deliver  my  soul. 

These  "  sorrows,"  or  "  bands  of  death,"  once  "  compassed"  the 
human  race  :  these  u  pains  of  hell"  were  ready  to  seize  on  every  son 
of  Adam.  The  awakened  and  terrified  conscience  of  a  sinner  hath 
felt  the  oppression  of  the  former,  and  experienced  some  foretaste  of 
the  latter.  In  this  situation  he  is  described  by  St.  Paul  as  crying 
out,  "  O  wretched  man  that  I  am,  who  shall  deliver  me  from  this 
body  of  death?"  Let  him  take  the  course  which  the  Psalmist  took ; 
let  him  "call  upon  the  name  of  the  Lord,"  even  the  Lord  Jesus,  who 
put  himself  in  the  sinner's  place,  and  suffered  for  him  unspeakable 
"  sorrows  and  pains  ;"  let  him  do  this,  and  he  shall  be  saved  ;  and 
shall  sing  the  praises  of  his  Almighty  Saviour,  in  the  words  of  this 
beautiful  Psalm. 

5.  Gracious  is  the  Lord,  and  righteous :  yea,  our  God  is  merciful.  6.  The 
Lord  prescrveth  the  simple:  I  was  brought  low,  and  he  helped  me. 

In  the  salvation  of  a  sinner  we  contemplate  God's  "grace,"  by 
which  the  work  is  effected  ;  his  "  righteousness,"  which  causeth  him 
to  perform  what  he  hath  promised  through  Christ;  his  "mercy," 
which  induced  him  to  send  his  Son,  and  to  make  the  promise.  This 
mercy  is  the  mercy  of  a  parent,  and  such  as  a  parent  showeth  to 
those  young  and  "  simple"  ones,  who  have  been  overreached  and 

*  Some  critics  prefer  our  old  version, — "  I  am  well  pleased." 


A    COMMENTARY    ON    THE    PSALMS.  417 

deceived  by  a  crafty  adversary  ;  to  those  who  fall,  and  are  unable 
of  themselves  to  rise  again  :  "  I  was  brought  low,  and  he  helped  me." 

7.  Return  unto  thy  rest,  O  my  soul,  for  the  Lord  hath  dealt  bountifully  with 
thee.  S.  For  thou  hast  delivered  my  soul  from  death,  mine  eyes  from  tears 
and  my  feet  from  falling.  9.  /  will  walk  before  the  Lord  in  the  land  of  the 
living. 

That  peace  of  conscience  and  joy  in  the  Holy  Ghost,  which  the 
penitent  experienceth,  as  the  effect  and  fruit  of  pardon,  afford  him 
some  idea  of  the  rest  and  felicity  of  heaven  ;  and,  accordingly,  he 
speaks  as  one  translated  to  those  happy  mansions  where  there  is  no 
more  death,  neither  sorrow  nor  crying,  because  there  is  no  more  sin. 
A  Christian,  delivered  out  of  the  miseries  of  this  troublesome  world, 
and  at  rest  in  Abraham's  bosom,  would  express  himself,  as  one 
should  think,  in  these  very  terms.  Remission  of  sins  ought  to  be 
followed  by  newness  of  life,  and  the  resolution  of  him  whose  "soul" 
hath  been  "  delivered  from  death,  his  eyes  from  tears,  and  his  feet 
from  falling,"  should  always  be  this,  "  I  will  walk  before  the  Lord," 
as  one  under  his  inspection,  "in  the  land  of  the  living,"  or  amongst 
the  redeemed  in  the  church  ;  until  the  time  come  for  me  to  depart 
Jience,  and  to  be  numbered  with  the  saints  in  glory  everlasting. 

_   10.  I  believed,  therefore  have  1  spoken :  I  was  greatly  afflicted  ;  11.  I  said 
tn  my  haste,  all  men  are  liars. 

In  affliction  and  distresses,  those  of  the  spirit  and  conscience  more 
especially,  the  soul  is  tempted  to  despond,  and  can  only  be  supported 
by  faith  exerting  itself  in  prayer  :  "  I  believed,  and  therefore  have  I 
spoken,"  or,  "  therefore  spake  I,"  that  is,  as  above,  verse  4.  "  I  called 
upon  the  name  of  the  Lord  ;  O  Lord,  I  beseech  thee,  deliver  my 
soul."  And  this  I  did,  though  so  "greatly  afflicted,"  that  I  had 
"  said  in  my  haste,"  in  my  hurry  and  trepidation  occasioned  by  fear 
and  amazement,  "  all  men  are  liars  ;"  there  is  no  credit  to  be  eiven 
to  their  promises  of  deliverance;  I  am  lost  and  undone  for  ever. 
Yet  my  faith  failed  not  entirely,  and,  lo,  my  prayer  hath  been  heard 
and  answered.  St.  Paul,  relating  the  troubles  which  came  upon 
him,  and  the  manner  in  which  he  sustained  them,  thus  ci^ed  a  part 
of  the  tenth  verse  :  "  We,  having  the  same  spirit  of  faith,  according 
as  it  is  written,  I  believed,  and  therefore  have  I  spoken:  we  also 
believe,  and  therefore  speak  ;  knowing  that  he,  which  raised  up  the 
Lord  Jesus,  shall  raise  up  us  also  by  Jesus,  and  shall  present  us  with 
you."     2  Cor.  iv.  13,  14. 

12.   What  shall  I  render  unto  the  Lord  for  all  his  benef  Is  towards  me? 

13.  1  will  take  the  cup  of  salvation,  and  call  upon  the  name  of  the  Lord 

14.  I  will  pay  my  vows  unto  the  Lord  now  in  the  presence  of  all  his  people. 

The  grateful  penitent  now  asketh,  what  return  he  shall  make  to 
his  kind  Benefactor,  for  the  most  valuable  of  all  blessings  conferred 
upon  him.  And  he  presently  resolveth  to  make  the  only  return  in 
his  power,  namely,  to  acknowledge  and  declare  before  men  the 
goodness  of  Jehovah,  ascribing  all  the  glory  where  it  is  all  due. 
This  he  determineth  to  do,  by  "taking  the  cup  of  salvation,"  which, 

DO 


418  A    COMMENTARY    ON    THE    PSALMS. 

i 

as  Dr.  Hammond  observes,  among  the  Jews  was  two-fold  ;  one 
offered  in  a  more  solemn  manner  in  the  temple  ;  Numb,  xxviii.  7 ; 
the  other  more  private  in  families,  called  the  cup  of  thanksgiving,  or 
commemoration  of  any  deliverance,  begun  by  the  master  of  the 
family,  and  attended,  on  festival  days,  with  a  suitable  hymn  ;  such 
as  was  that  sung  by  our  Lord  and  his  disciples  on  the  night  when 
he  advanced  that  cup  into  the  sacrament  of  his  blood,  which  hath 
ever  since  been  to  Christians  "  the  cup  of  salvation,"  and  which  ail- 
penitents  should  now  receive  in  the  church,  with  invocation,  thanks- 
giving, and  payment  of  the  "  vows"  made  in  time  of  trouble. 

15.  Precious  in  the  sight  of  the  Lord  is  the  death  of  his  saints. 

The  notion  of  ihe  original  word,  ^,  in  this  place,  for  "  rare,"  or, 
"precious,"  must  be  so  taken  as  not  to  signify  that  which  is  spoken 
of  to  be  desirable  to,  or  in  the  presence  of,  the  Lord  ;  for  it  is  the  life, 
not  the  death,  of  his  servants  which  is  precious,  ill  that  sense,  to 
God,  the  preserver  of  their  lives.  But  when  it  is  said  that  their 
"  death  is  precious,"  it  means  in  effect  no  more  than  that  it  is  so 
considered,  it  is  rated  at  so  high  a  price  by  God,  as  that  he  will  not 
easily  grant  it  to  any  one  who  most  desires  it  of  him.  Thus  far  Dr. 
Hammond.  We  may  add,  that  much  less  will  God  be  easily  prevailed 
on  to  give  up  his  people  to  death  eternal.  Rather  will  he  work 
wonders  of  mercy  and  loving  kindness  to  save  them  ;  as  the  peni- 
tent happily  experienceth  in  himself. 

16.  O  Lord,  truly  I  am  thy  servant,  /am  thy  servant,  and  the  son  of  thine 
Jiandmaid;  thou  hast  loosed  my  bonds.  17.  I  will  offer  to  thee  the  sacrifice 
of  thanksgiving,  and  will  call  upon  the  name  of  the  Lord.  18.  I  will  fay  my 
vows  unto  the  Lord  now  in  the  presence  of  all  his  people.  19.  In  the  courts 
of  the  Lord's  house,  in  the  midst  of  thee,  O  Jerusalem.     Praise  ye  the  Lord. 

Every  penitent  is  the  "  servant"  of  God,  "  the  son  of  his  hand- 
maid," the  church,  "  loosed  from  his  bonds,"  and  redeemed  from  a 
state  of  slavery  under  sin,  the  world,  and  the  devil,  that  he  may 
serve  a  better  Master,  whose  "  yoke  is  easy  and  his  burden  light." 
This  blessed  Master  is  from  thenceforth  the  object  of  his  love,  duty, 
and  adoration  :  to  him  he  "  offereth  the  sacrifice  of  thanksgiving," 
to  him  he  "  paycth  his  vows,"  among  his  fellow-servants  in  the 
church  on  earth  ;  longing  for  that  day  to  come  when,  loosed  also 
from  the  bonds  of  death  and  the  grave,  he  shall  be  admitted  to  sing 
hallelujahs  with  saints  and  angels,  in  the  "  courts"  of  the  eternal 
temple,  even  "  in  the  midst  of  thee,  O  Jerusalem,"  the  holy,  heav- 
enly, and  glorious  city  of  God  Most  High. 


PSALM  CXVII. 


ARGUMENT.— This  Psalm,  like  the  hundred  and  tenth,  seems  to  be  altogether  pro- 
phetical of  the  joy  that  all  the  world  should  couceive,  at  the  coming  of  the  Mes- 
siah, to  giv.;  salvation,  first  to  the  Jews,  and  then  to  all  other  nations,  according  to 
his  faithful  promise. — Patrick. 

1.  O  praise  the  Lord,  all  ye  nations :  praise  him,  all  ye  people.    2.  For 


A    COMMENTARY    ON   THE    PSALMS.  419 

his  merciful  kindness  is  great  towards  us :  and  the  truth  of  the  Lord  endureth 
for  ever.     Praise  ye  the  Lord. 

It  is  remarkable  that  of  so  short  a  Psalm  one  verse  is  quoted  in 
the  New  Testament  by  St.  Paul;  the  second  verse  is  explained, 
though  not  quoted.  Two  questions  naturally  arise  upon  reading  the 
Psalm  ;  first,  who  are  the  "  nations  and  people"  exhorted  to  praise 
Jehovah?  secondly,  what  is  that  "merciful  kindness,"  and  that 
"  truth,"  for  which  they  are  exhorted  to  praise  him  ?  The  apostle 
hath  given  a  satisfactory  and  decisive  answer  to  both  these  ques- 
tions, Rom.  xv.  8,  9,  &c.  "  Now,  I  say,  that  Jesus  Christ  was  a 
minister  of  the  circumcision  for  the  truth  of  God,  to  confirm  the 
promises  made  unto  the  fathers,  and  that  the  Gentiles  might  glorify 
God  for  his  mercy  ;  as  it  is  written,  Praise  the  Lord,  all  ye  Gentiles, 
and  laud  him,  all  ye  people."  From  the  apostle's  reasoning,  the 
verse  of  our  Psalm,  which  he  hath  cited,  appears  to  be  a  proof  that 
11  the  Gentiles,"  or  the  heathen  world,  should  one  day  "  glorify  God  ;" 
they  are,  therefore,  the  "  people"  whom  the  Psalmist,  in  the  spirit  of 
prophecy,  exhorted  to  "  praise  Jehovah."  It  appears  also,  why  the 
Gentiles  were  to  glorify  God  ;  namely,  for  his  "  mercy,"  and  "  truth," 
shown  in  confirming  or  accomplishing  the  "  promises,"  concerning 
their  vocation  and  conversion,  "  made  unto  the  fathers  ;"*  to  Abra- 
ham, and  his  seed  for  ever  ;  to  all  believers,  whether  of  the  circum- 
cision or  the  uncircumcision.  Such,  then,  is  the  "  merciful  kind- 
ness" of  Jehovah,  which  is  said,  in  the  Psalm,  to  be  "great,"  mighty, 
and  powerful,  "  toward  us  ;"  such  his  "  truth,"  which  is  affirmed  to 
u  endure  for  ever ;"  as  the  promises  were  made  good  to  the  Gentiles, 
when  the  Jews,  because  of  unbelief,  had  been  cast  off.  Let  the 
hallelujahs  of  the  redeemed  be  suitable  to  that  u  mercy,"  and  co- 
eternal  with  that  "  truth." 


PSALM  CXVIII. 


ARGUMENT. — In  this  Psalm,  a  king  of  Israel  appears  leading  his  people  in  solemn 
procession  to  the  temple,  there  to  offer  up  the  sacrifice  of  praise  and  thanksgiving, 
for  the  marvellous  deliverance  from  his  pnemies,  and  a  glorious  victory  gained  over 
them.  After  inviting  the  whole  nation,  1 — 4.  to  join  with  him  upon  this  joyful  occa- 
sion, he  describeth  at  large,  5 — 18.  his  danger,  and  his  deliverance  from  it,  which 
latter  is  wholly  attributed  to  the  power  and  goodness  of  Jehovah.  After  this,  as  Mr. 
Mudge  has  rightly  observed,  there  ensues  a  kind  of  sacred  dialogue  Being  come  to 
the  temple,  the  victorious  monarch  speaks  the  19th  verse  ;  they  open  the  gate,  the 
20th  ;  he  again,  as  he  enters,  the  21st ;  they  with  him  seem  to  speak  the  next  four 
verses,  to  the  25th  ;  the  priests  of  the  temple  the  26th  :  the  first  part  to  the  king, 
the  other  to  the  people  ;  the  people  the  27th  ;  he  the  28th  ;  the  29th  is  the  chorus 
verse,  concluding  as  it  began.  The  repeated  application  made  of  the  22d  verse  in 
the  New  Testament,  and  the  appointment  of  the  Psalm,  by  the  church,  to  be  used 
on  Easter-day,  lead  us  to  consider  the  whole  as  a  triumphant  hymn,  sung  by  King 

*  "  Confirmata — et  Veritas  Domini" — Promiserat  enim  Abrahamo  Deus  futurum,  ut 
per  Christum,  benedictum  illud  Abrahami  semen,  benedicerentur  omnes  Gentes,  Gen. 
xii.  3  ;  xv.  18.  interprete  Apostolo,  Gal.  iii.  16.  Quod  cum  prsestitum  videamus,  jam 
intelligimus  vere  advenisse  Christum,  ac  promissa  Dei  firma  esse  omnia. — Bossuet. 


420  A    COMMENTARY    ON    THE    PSALMS. 

Messiah,  at  the  head  of  the  Israel  of   God,  on  occasion  of  his  resurrection  and 
exaltation. 

1.  O  give  thanks  unto  the  Lord,  for  he  is  good :  because  his  mercy  endureth 
for  ever.  2.  Let  Israel  now  say,  that  his  mercy  endureth  for  ever.  3.  Let 
the  house  of  Aaron  now  say,  that  his  mercy  endureth  for  ever.  4.  Let  them 
now  that  fear  the  Lord  say,  that  his  mercy  endureth  for  ever. 

The  subjects  of  "thanksgiving"  here  proposed  are  Jehovah's 
"  goodness"  and  his  "  mercy."  He  is  the  sole  fountain  of  absolute 
and  essential  "goodness,"  the  source  of  all  excellency  and  perfection  ; 
and  his  "  mercy"  is  the  channel  by  which  he  communicateth  this 
goodness,  in  an  overflowing  stream,  to  his  people,  who  are,  therefore, 
exhorted  to  praise  him.  The  Christian  church  is  now  "  the  Israel 
of  God  ;"  her  ministers  constitute  the  true  "  house  of  Aaron,"  being 
the  spiritual  progeny  of  our  great  High-priest ;  and  the  Gentiles,  not 
the  Jews,  are  they  who  know  and  "  fear  Jehovah."  Let  these  all 
celebrate,  for  these  all  have  experienced,  the  benefits  and  blessings 
of  a  eternal  mercy,"  by  the  resurrection  of  Jesus  from  the  dead. 

5.  /  called  upon  the  Lord  in  distress :  the  Lord  answered  me,  and  set  me 
in  a  large  place. 

The  true  value  of  every  deliverance  is  to  be  estimated  by  the  na- 
ture of  the  "  distress"  which  required  it.  The  rescue  of  David  from 
his  enemies,  or  that  of  Israel  from  captivity,  might  deservedly  be  ex- 
tolled with  the  songs  of  Sion.  How  much  more,  then,  is  the  church 
universal  bound  to  lift  up  her  voice  in  honour  of  Jehovah,  who  hath 
redeemed  her  from  her  spiritual  adversaries,  and  freed  her  from  the 
bondage  of  corruption,  through  Him  who  "  died  for  her  sins,  and 
rose  again  for  her  justification  ;"  who,  in  the  days  of  his  flesh,  being, 
on  her  account,  in  "  distress"  and  affliction,  "  called  upon  Jehovah, 
and  was  answered,"  by  an  "  enlargement,"  from  the  narrow  prison 
of  the  grave,  to  a  boundless  and  glorious  kingdom  ! 

6.  The  Lord  is  on  my  side  ;  I  will  not  fear :  what  can  man  do  unto  me  ? 
7.  The  Lord  takcth  my  part  with  them  that  help  me :  therefore  shall  I  see  my 
desire  upon  them  that  hate  me. 

By  frequent  experience  of  the  divine  power  and  mercy,  from  time 
to  time  exerted  on  the  behalf  of  Israel,  that  nation  was  instructed  to 
trust  in  Jehovah  ;  and,  whenever  they  did  so,  success  and  victory 
never  failed  to  attend  their  steps.  Would  not  the  case  be  the  same 
with  us  in  all  our  undertakings,  if  our  faith  was  right  and  steadfast 
in  God,  who  raised  up  Jesus  from  the  dead,  and  who  hath  promised 
to  make  us  "  more  than  conquerors  ?" 

8.  It  is  better  to  trust  in  the  Lord  than  to  put  confidence  in  man.  9.  It  is 
better  to  trust  in  the  Lord  than  to  put  confidence  in  princes. 

Armies  of  "  men,"  however  numerous,  and  to  appearance  power- 
ful, may  be  routed  and  dispersed  at  once.  "  Princes"  may  not  be 
able  to  help  us ;  if  able,  they  may  fail  us,  as  not  being  willing  to  do 
it ;  if  both  able  and  willing,  they  may  die  ere  they  can  execute 
their  purpose.  But  that  hope  which  is  placed  in  God  can  never,  by 
these  or  any  other  means,  be  disappointed.     As  we  so  often  repeat 


A    COMMENTARY    ON    THE    PSALMS.  421 

these  two  verses,  let  us  act  agreeably  to  the  declaration  which  we 
then  make,  and,  instead  of  courting  the  world,  by  undue  compli- 
ances, for  its  deceitful  smiles  and  treacherous  favours,  let  us  in  all 
points  do  our  duty,  and  leave  the  event  to  God  above.  To  encour- 
age us  in  the  performance  of  such  a  resolution  as  this,  let  it  be  re- 
membered, that  because  our  Saviour  "  witnessed  a  good  confession 
before  Pontius  Pilate,"  and  with  meekness  and  patience  resigned 
himself  to  the  death  of  the  cross  for  it,  therefore  God  exalted  him  to 
glory  and  honour. 

10.  All  nations  compassed  me  about:  but  in  the  name  of  the  Lord  will  I,  or, 
J  did,  destroy  (hem.  11.  They  compassed  me  about,  yea,  they  compassed  me 
about :  but  in  the  name  of  the  Lord  /  will,  or,  /  did,  destroy  them.  12.  They 
compassed  me  about  like  bees,  they  are  quenched,  as  the  f  re  of  thorns ;  for  in 
the  name  of  the  Lord  I  will,  or,  I  did,  destroy  them. 

The  tenour  of  the  Psalm  being  one  of  thanksgiving  for  a  de- 
liverance already  experienced,  seemeth  to  require  that  the  verb, 
at  the  close  of  each  of  these  verses,  should  be  rendered  in  the 
past  time;  not  "I  will  destroy  them,"  but  "I  did  destroy  them  ;" 
especially  as  it  is  said,  "  they  compassed  me  about,"  and  "  they  are 
quenched."  As  David  and  Israel  were  encompassed  by  hostile  na- 
tions, over  whom,  through  God's  assistance,  they  often  triumphed  ; 
so  the  Son  of  David,  in  the  day  of  his  passion,  was  surrounded  by 
the  furious  multitude  of  Jews  and  Gentiles,  seeking  his  life  ;  and, 
after  the  same  example,  his  mystical  body,  the  church,  hath  fre- 
quently been,  on  all  sides,  vexed  and  persecuted  in  the  world.  But, 
through  the  power  of  Jehovah,  Christ  overcame,  and  is  set  down  on 
the  right  hand  of  the  Majesty  on  high.  The  church,  likewise,  hath 
often  risen  superior  to  the  efforts  of  her  innumerable  and  malicious 
enemies,  whose  fury  hath  blazed  forth  against  her  with  the  sudden 
fierceness  of  "  fire,"  when  it  is  applied  to  a  heap  of  diy  "thorns ;" 
and  hath  been  as  soon  at  an  end  ;  she  hath  triumphed,  yea,  and  she 
will  finally  triumph,  "  in  the  name  of  the  Lord  her  God." 

13.  Thou  hast  thrust  sore  at  me,  that  I  might  fall :  bid  the  Lord  helped 
me.  14.  The  Lord  is  my  strength  and  song,  ancl  is  become  my  salvation. 
15.  The  voice  of  rejoicing  and  salvation  is  in  the  tabernacles  of  the  righteous; 
the  right  hand  of  the  Lord  doth  valiantly.  16.  The  right  hand  of  the  Lord 
is  exalted;  the  right  hand  of  the  Lord  doth  valiantly. 

The  church  may  consider  herself  as  victorious  over  her  great  ad- 
versary, the  author  of  all  evil,  who  had  made  his  grand  effort  to  ef- 
fect her  destruction,  by  putting  to  death  her  champion  and  king, 
Messiah.  But  Jehovah  appeared  at  the  time  appointed,  to  bring 
him,  and,  virtually,  all  that  should  believe  in  him,  from  the  dead. 
"  Thou  hast  thrust  sore  at  me,  that  I  might  fall  ;  but  Jehovah 
helped  me."  Risen,  therefore,  with  Christ,  from  the  grave,  we  pro- 
ceed to  praise  Jehovah,  in  the  words  which  Moses  and  Israel  first 
used,  when  they  had  ascended  from  the  depths  of  the  sea,  and  be- 
held their  enemies  destroyed  for  ever  :  "  Jehovah  is  my  strength,  and 
my  song,  and  is  become  my  salvation."  Exod.  xv.  2.  And  never 
doth  that  sacred  day  come  round,  on  which  the  resurrection  of  Jesus 


422  A   COMMENTARY    ON    THE    PSALMS. 

is  celebrated,  but  "  the  voice  of  rejoicing  is  in  the  tabernacles  of  the 
righteous;"  there  is  a  noise  of  them  that  sing  for  joy,  in  the  camp 
of  the  saints  ;  the  church  militant  resoundeth  with  thanksgiving, 
and  the  voice  of  melody  ;  paradise  is  restored  below,  and  earth  bear- 
eth  some  resemblance  of  heaven,  while  these  transporting  hymns  are 
sung  in  honour  of  our  great  Redeemer  !  He  is  that  "  arm  and  right 
hand  of  Jehovah"  which  hath  "  done  valiantly,"  which  hath  crushed 
our  strongest  enemy,  and  is  very  highly  "  exalted"  over  all.  "  Thy 
right  hand,  O  Lord,  is  become  glorious  in  power ;  thy  right  hand, 
O  Lord,  hath  dashed  in  pieces  the  enemy."     Exod.  xv.  6. 

17.  /  shall  not  die,  but  live,  and  declare  the  works  of  the  Lord.  18.  The 
Lord  hath  chastened  me  sore :  but  he  hath  not  given  me  over  unto  death. 

As  Christ  is  risen,  "  we  shall  not  die,  but  live ;"  we  shall  not  die 
eternally,  but  we  shall  live  in  this  world  a  life  of  grace  ;  in  the  world 
to  come,  the  life  of  glory ;  that  we  may  in  both  "  declare  the 
works"  and  chant  the  praises  of  .God  our  Saviour.  We  are  "  chas- 
tened" for  our  sins,  but  "  not  given  over  to  death"  and  destruction 
everlasting  ;  nay,  our  being  "  chastened"  is  now  a  proof  that  we  are 
not  so  "  given  over  ;"  for  "  what  son  is  he  whom  the  father  chasten- 
eth  not?"     Heb.  xii.  7. 

19.  Open  to  me  the  gates  of  righteousness  ;  I  will  go  in  to  them,  and  /  will 
praise  the  Lord:  20.  This  gate,  or,  This  is  the  gate,  of  the  Lord,  into  which 
the  righteous  shall  enter.  21.  /  will  thank  thee,  for  thou  hast  heard  me,  and 
art  become  my  salvation. 

The  faithful,  like  David  and  his  people  of  old,  demand  admission 
into  the  courts  of  the  Lord's  house,  there  to  praise  him  for  his  great 
and  manifold  mercies.  But  we  may  extend  our  ideas  much  further, 
and  consider  the  whole  company  of  the  redeemed,  as  beholding  the 
angels  ready  to  unbar  the  gates  of  heaven,  and  throw  open  the  doors 
of  the  eternal  sanctuary,  for  the  true  disciples  of  the  risen  and  glori- 
fied Jesus  to  enter  in.  "  Open  ye,"  may  believers  exclaim  in  tri- 
umph, to  those  celestial  spirits  who  delight  to  minister  to  the  heirs  of 
salvation,  "  open  ye  the  gates  of  righteousness,"  those  gates  through 
which  nothing  unclean  can  pass,  "that  the  righteous  nation,  which 
keepeth  the  truth,  may  enter  in,"  Isa.  xxvi.  2,  and  sing,  with  your 
harmonious  choirs,  the  praises  of  him  who  sitteth  upon  the  throne : 
for  he  hath  overcome  the  sharpness  of  death,  he  hath  opened  the 
kingdom  of  heaven  to  all  believers.  "  This  is  the  gate  of  the  Lord 
into  which  the  righteous  shall  enter,"  to  take  possession  of  the  in- 
heritance prepared  for  them,  "to  thank"  him  who  hath  "heard 
them,  and  is  become  their  salvation." 

22.  The  stone  which  the  builders  refused,  is  become  the  head  stone  of  the 
corner.    23.  This  is  the  Lord's  doing,  it  is  marvellous  in  our  eyes. 

Whether  this  passage  had  a  reference  to  the  case  of  David,*  who, 


*  David  a  Saiile  et  aliquandiu  a  decern  tribubus  reprobatus,  ac  soli  tribui  Judffi  ag- 
nitus,  deinde  omnium  princeps  ;  et  sub  figura  ejus  Christus  a  Judieit  ac  Gentibus  im- 
petitus,  mox  utrorumque  caput,  ut  ipse  interpretatur,  Matt.  xxi.  42. — Bossuet. 


A    COMMENTARY    ON    THE    PSALMS-  423 

as  a  figure  of  Messiah,  was  brought  from  a  state  of  rejection  and 
persecution  to  the  throne  of  Israel ;  or  whether  there  be  any  truth  in 
a  Jewish  tradition  concerning  a  certain  stone,  which,  after  having 
been,  by  the  builders  of  the  second  temple,  thrown  aside  among  the 
rubbish,  was  at  last  found  to  be  exactly  fitted  for  the  honourable 
place  of  a  chief  corner-stone,  it  is  neither  possible  nor  needful  to  ascer- 
tain. That  the  verses  belong,  in  a  full,  proper  sense,  to  Messiah,,  is 
confessed  by  the  rabbis,  and  acknowledged  by  all.  No  text  in  the 
Old  Testament  is  quoted  by  the  writers  of  the  New  so  often  as  this, 
which  we  meet  with  in  six  different  places  ;  namely,  JNJatt.  xxi.  42  ; 
Mark  xii.  10  ;  Luke  xx.  17  ;  Acts  iv.  11 ;  Ephes.  if.  20  ;  1  Pet.  ii.  4. 
The  sum  and  substance  of  the  New  Testament  applications  and  ex- 
positions is,  that  Jesus  Christ  is  the  stone  here  mentioned  ;  that  he 
wTas  rejected  and  set  at  nought  by  the  chief  priests  and  Pharisees,  the 
then  builders  of  the  church  ;  but  that,  being  chosen  of  God  and  pre- 
cious to  him,  this  most  valuable  stone,  thus  despised  and  rejected  of 
men,  thus  thrown  among  the  rubbish,  and  buried  in  it,  was  at 
length,  from  such  a  state,  exalted  to  be  the  chief  corner-stone  in  the 
building,  the  main  support  of  the  edifice,  and  a  centre  of  union  for 
Jew  and  Gentile,  the  two  parts  of  which  it  consisted  ;  that  this  was 
the  work  of  God,  and  the  admiration  of  man.  And  what  can  be 
more  truly  marvellous,  than  that  a  person,  put  to  death  as  a  male- 
factor, and  laid  in  the  grave,  should  from  thence  arise  immortal,  and 
become  the  head  of  an  immortal  society  ;  should  ascend  into  heaven, 
be  invested  with  power,  and  crowned  with  glory ;  and  should  pre- 
pare a  way  for  the  sons  of  Adam  to  follow  him  into  those  mansions 
of  eternal  bliss  ? 

24.  This  is  the  day  which  the  Lord  hath  made;  we  will  rejoice  and  be  glad 
in  it. 

Of  the  day  on  which  Christ  arose  from  the  dead,  it  may,  with 
more  propriety  than  of  any  other  day,  be  affirmed,  "  This  is  the  day 
which  Jehovah  hath  made."  Then  it  was  that  the  "  rejected  stone" 
became  the  "  head  of  the  corner."  A  morning  then  dawned  which 
is  to  be  followed  by  no  evening ;  a  brighter  sun  arose  upon  the 
world,  which  is  to  set  no  more  ;  a  day  began,  which  will  never  end  ; 
and  night  and  darkness  departed,  to  return  not  again.  For  thus 
saith  the  Lord  to  his  church  by  the  prophet  Isaiah,  "  Thy  sun  shall 
no  more  go  down,  neither  shall  thy  moon  withdraw  itself,  for  the 
Lord  shall  be  thine  everlasting  light,  and  the  days  of  thy  mourning 
shall  be  ended."  Isa.  lx.  20.  Easter-day  is  in  a  peculiar  manner 
consecrated  to  Him  who,  by  his  resurrection,  triumphed  over  death 
and  hell.  On  that  day,  through  faith,  we  triumph  with  him ;  we 
"  rejoice  and  are  glad  in  his  salvation." 

25.  Save  now,  I  beseech  thee,  O  Lord :  O  Lord,  /  beseech  thee,  send  now 
prosperity.  26.  Blessed  be  he  that  cometh  in  the  name  of  the  Lord  :  we  have 
blessed  you  out  of,  or,  you  that  arc  of,  the  house  of  the  Lord. 

As  a  prelude  to  the  triumphant  manner  in  which  Jesus  Christ, 
after  his  resurrection,  should  ascend  to  the  heavenly  Jerusalem,  he 


424  A    COMMENTARY    ON   THE    PSALMS. 

entered  the  earthly  city,  before  his  passion,  amidst  the  acclamations 
of  the  multitude,  who  hailed  him  as  King  of  Sion,  and  with  palm- 
branches,  the  emblems  of  victory,  in  their  hands,  sung  before  him 
these  words,  partly  taken  from  our  Psalm,  "  Hosanna  to  the  Son  of 
David :  blessed  is  he  that  cometh  in  the  name  of  the  Lord  :  Ho- 
sanna in  the  highest."  The  word  "  Hosanna,"  is  in  the  original 
vamrvpj  "  Save  now  !"  The  form  of  words  used  by  the  people  was 
both  a  petition  and  a  congratulation  ;  as  if  they  had  said,  Let  us  be- 
seech Jehovah,  in  the  language  of  the  hundred  and  eighteenth 
Psalm,  to  grant  salvation  to  the  Son  of  David,  and  to  send  us  now 
prosperity  under  him.  Blessed  is  he  who  thus  cometh,  not  in  his 
own  name  and  power,  but  in  the  name  and  power  of  Jehovah,  ac- 
cording to  the  prophecies  concerning  him,  to  deliver  us  from  all  our 
enemies.  Ratify,  O  Jehovah,  in  the  highest,  or  in  heaven,  these 
petitions  which  we  make  for  the  salvation  and  prosperity  of  our  king, 
that  thy  blessings  upon  him  and  us  may  be  established  on  earth. 
Since  the  resurrection  of  our  Lord,  the  faithfnl  have  expressed,  in 
these  two  verses,  the  same  wishes  and  prayers  for  the  increase  of  his 
kingdom,  and  the  prosperity  of  his  house  and  family,  of  his  minis- 
ters and  his  people :  "  We  bless  you  that  are  of  the  house  of  Je- 
hovah." 

27.  God  is  the  Lord,  which  hath  showed  us  light :  bind  the  sacrifice  with 
cords,  even  unto  the  horns  of  the  altar. 

As  Jehovah  hath  manifested  his  power  and  glory,  by  raising 
Christ  from  the  dead ;  as  he  hath,  by  so  doing,  "  showed  us  the 
light"  of  life  and  immortality ;  let  us  observe  the  festival  which  is 
designed  to  perpetuate  the  memory  of  so  great  and  joyful  an  event. 
"  Christ,  our  passover,"  saith  an  apostle,  "  is  sacrificed  for  us  ;  there- 
fore let  us  keep  the  feast."  1  Cor.  v.  7.  Let  us  keep  it,  only  chang- 
ing legal  for  evangelical  sacraments  and  ceremonies ;  let  us  go  to 
the  altar,  not  to  see  a  figure  of  the  Lamb  of  God,  as  he  was  to  be 
slain  ;  but  to  behold  a  representation  of  him  as  he  hath  been  slain ; 
to  behold,  in  figure,  his  body  broken,  and  his  blood  poured  out ;  to 
eat  the  bread  of  life  and  drink  the  cup  of  salvation. 

28.  Thou  art  my  God,  and  I  will  praise  thee:  thou  art  my  God.,  I  will  ex- 
alt thee.  29.  O  give  thanks  unto  the  Lord,  for  he  is  good ;  for  his  mercy 
end ureth  for  ever. 

The  prophet  declareth  his  resolution  to  "  praise"  and  to  "  exalt," 
to  magnify  and  to  glorify,  his  "  God;"  he  then  concludes,  as  he  be- 
gan, with  exhorting  all  the  world  to  do  the  same.  Preserve  to  us, 
blessed  Lord,  the  use  of  these  divine  hymns  in  thy  church,  until,  at 
the  resurrection  of  the  just,  we  shall  celebrate  an  Easter  in  heaven5 
and  sing  them  new  in  the  kingdom  of  God. 


A    COMMENTARY    ON    THE    PSALMS.  425 

TWENTY-FOURTH  DAY— EVENING   PRAYER. 

PSALM   CXIX. 

ARGUMENT. — This  Psalm  is  divided,  (most  probably  for  the  advantage  of  memory,) 
according  to  the  number  of  letters  which  compose  the  Hebrew  alphabet,  into  twenty- 
two  portions,  of  eight  verses  each  ;  and  not  only  every  portion,  but  every  verse  of 
that  portion,  begins  with  the  letter  appropriated  to  it.  David  must,  undoubtedly, 
have  been  the  author.  He  describeth,  in  a  series  of  devotional  meditations,  the  in- 
struction and  the  comfort  which,  through  all  vicissitudes  of  mind  and  fortune,  he  had 
ever  found  in  the  word  of  God.  The  many  strong  expressions  of  love  towards  the 
law,  and  the  repeated  resolutions  and  vows  to  observe  it,  will  often  force  us  to  turn 
our  thoughts  to  the  true  David,  whose  "  meat  and  drink  it  was  to  do  the  will  of  him 
that  sent  him."  The  passages  more  especially  characteristic  of  him,  as  well  as  those 
which  allude  primarily  to  any  particular  circumstances  in  the  history  of  the  patriarch 
David,  are  pointed  out  in  the  course  of  the  comment.  But  the  chief  design  through 
the  whole  hath  been,  to  draw  forth  the  lessons  of  heavenly  wisdom  and  comfort, 
contained  in  this  interesting  composition,  for  the  service  of  believers,  who,  while  they 
are  accomplishing  their  pilgrimage  and  warfare  upon  earth,  should  continually  solace 
themselves  with  the  hundred  and  nineteenth  Psalm,  and  repair  to  it  as  to  a  fountain, 
which  can  never  be  exhausted.  Between  the  verses  of  each  portion,  a  connexion  is 
frequently  to  be  traced  ;  but  it  doth  not  often  seem  to  extend  from  one  portion  to 
another.  The  many  words  employed  to  express  the  revelations  of  God's  will  have 
distinct  significations,  denoting  different  parts  or  portions  of  the  Scriptures,  which  it 
hath  sometimes  been  found  of  great  use  to  take  into  consideration,  while  at  others 
the  terms  appear  to  be  used  promiscuously,  in  a  general  sense,  and  for  the  sake  of 
variety. 

ALEPH.— PART  I. 

1.  Blessed  are  the  undefded,  Heb.  perfect,  or,  sincere  in  the  way,  who  walk 
in  the  law  of  the  Lord. 

By  sin,  misery  entered  into  the  world ;  holiness  alone,  therefore, 
can  lead  us  to  happiness.  "The  law  of  Jehovah  "  is  the  path  of 
life,  and  by  "  walking  in  the  way"  we  shall  attain  to  the  end.  But, 
alas  !  we  are  out  of  the  way ;  we  have  walked  in  the  law  of  sin, 
after  the  lusts  of  the  flesh  ;  who  will  direct  and  strengthen  us  to 
walk  in  the  law  of  God,  after  the  desire  of  the  Spirit?  We  are 
fallen  from  our  integrity  ;  who  will  raise  us  again  ?  The  gospel, 
which  was  preached  to  Abraham  before  the  Mosaic  dispensation,  and 
which  was  prefigured  and  believed  under  it,  returneth  us,  to  all 
these  questions,  answers  of  peace.  The  Redeemer  hath  prevailed 
for  the  pardon  of  our  errors ;  the  Redeemer  hath  raised  us  from  our 
fallen  state  ;  he  hath  reconducted  us  to  the  path  of  life ;  in  his 
name  we  arise  and  walk ;  he  maketh  us  righteous,  and,  conse- 
quently, he  maketh  us  "  blessed."  For,  "Blessed  are  the  sincere  in 
the  way,  who  walk  in  the  law  of  Jehovah." 

2.  Blessed  are  they  that  keep  his  testimonies,  and  that  seek  him  with  their 
whole  heart. 

The  divine  revelations  and  institutions,  whether  of  the  old  or  the 
new  law,  are  called  God's  "  testimonies  ;"  they  are  the  witnesses  of 
his  will,  and  the  pledges  of  his  love.  They  are  committed  to  the 
church,  as  a  precious  deposit,  or  trust,  to  be  by  her  children  "  kept" 
and  observed.     In  and  by  these  God  is  to  be  sought ;  "they  that 

54 


426  A   COMMENTARY    ON    THE    PSALMS. 

seek  him  with  their  whole  heart,"  with  ardent  and  undivided  affec- 
tion, fail  not  to  find  him,  as  an  instructor  and  a  comforter  ;  and  they 
who  find  him,  find  all  things,  and  are  "  blessed"  indeed. 

3.  They  also  that  do  no  iniquity,  they  that  walk  in  his  ways. 

O  blissful  state  of  those  who  are  redeemed  from  the  earth,  and  all 
earthly  desires,  who  are  delivered  from  the  dominion  of  sin,  who 
"  follow  the  Lamb  whithersoever  he  goeth,"  and,  like  Zacharias 
and  Elizabeth,  "  walk  in  the  statutes  and  ordinances  of  the  Lord, 
blameless."  Luke,  i.  6.  Enrol  us,  O  Lord,  in  the  happy  number 
of  these  thy  servants  ;  pardon  our  offences  ;  give  us  a  new  nature, 
and  new  desires,  averse  from  sin,  and  inclined  to  sanctity  ;  and 
guard  us,  that  the  wicked  one  touch  us  not. 

4.  Thou  hast  commanded  us  to  keep  thy  precepts  diligently. 

He  who  made  us,  and  redeemed  us,  hath  a  double  right  to  our 
service.  We  are  not  our  own,  having  been  bought  with  the  blood 
of  our  Lord  ;  his  will,  therefore,  and  not  our  own,  is  to  be  done  by 
us.  And  his  will  is,  that  we  should  keep  "  his  precepts  diligently," 
because  in  "  keeping"  them,  and  in  keeping  them  "diligently,"  so  as 
not  to  halt  between  God  and  the  world,  but  to  serve  one  master  only, 
doth  our  happiness  consist.  Now,  when  the  commands  of  our  Su- 
perior, and  our  greatest  Benefactor,  of  our  Friend,  our  Father,  and 
our  God,  coincide  with  our  own  interests,  temporal  and  eternal,  what 
pretext  can  there  be  for  disobedience  and  rebellion  ? 

5.  O  that  my  ways  were  directed,  or,  prepared  and  established,  to  keep  thy 
statutes  ! 

The  faithful  soul,  enraptured  with  the  contemplation  of  that  bless- 
edness which  is  the  consequence  of  serving  God,  but  conscious,  at 
the  same  time,  of  an  inability  to  attain  it,  sighs  after  the  refreshing 
and  strengthening  influences  of  divine  grace.  She  beholdeth  her 
Saviour  afar  off;  she  beholdeth  the  beauty  and  glorious  majesty  of 
his  heavenly  kingdom  ;  she  beholdeth  the  way  which  leads  to  it ; 
but  she  hath  not  power  to  walk  therein.  This  consideration  caused 
her  to  groan  earnestly  within  herself,  and  at  length  to  breathe  forth 
a  wish  that  the  Spirit  of  truth  and  love  would  fix  and  establish  her 
in  a  holy  course  of  thinking,  speaking,  and  acting,  upon  all  occa- 
sions, and  would  prevent  her  from  turning  aside  out  of  it,  to  the 
right  hand  or  to  the  left. 

6.  Then  shall  1  not  be  ashamed,  when  I  have  respect  unto  all  thy  com~ 
mandments. 

All  the  commandments  have  the  same  author,  and  the  same  sanc- 
tion. He  who  thinketh  to  atone  for  the  breach  of  one,  by  the  obser- 
vation of  another,  he  who  reserveth  to  himself  a  license  of  indulging 
any  favourite,  darling  lust,  while,  in  general,  he  preserveth  the  ap- 
pearance of  an  exemplary  conduct,  is  a  hypocrite,  and,  unless  he 
repent,  will  be  brought  to  "  shame,"  if  not  before  men  here,  yet  before 
men  and  angels  hereafter.     "  Shame"  is  the  fruit  of  sin  ;  confidence 


A   COMMENTARY    ON    THE    PSALMS  427 

is  the  effect  of  righteousness.  Wherefore,  in  all  our  proceedings,  let 
us  "  have  respect,"  not  to  the  opinions  of  men,  to  the  corrupt  customs 
of  the  world,  or  to  the  deceitful  suggestions  of  our  own  hearts,  but 
"  to  the  commandments,  to  all  the  commandments  of  God  ;"  let  us, 
as  St.  John  exhorteth,  "  abide  in  Christ ;"  that  when  he  shall  "  ap- 
pear, we  may  have  confidence,  and  not  be  ashamed  before  him  at 
his  coming."     1  John,  ii.  28. 

7.  /  will  praise  thee  with  uprightness  of  heart,  when  I  shall  have  learned 
thy  righteous  judgments. 

Confidence  in  God  will  always  be  productive  of  joy,  and  undis- 
sembled  "  praise"  will  accompany  true  conversion.  The  Scriptures 
are  styled  God's  "righteous  judgments,"  as  containing  an  account 
of  his  decrees  and  determinations  concerning  us,  with  a  history  of 
cases  and  precedents,  entered  upon  record  for  our  admonition.  By 
these  we  are  to  form  our  opinions,  and  to  regulate  our  conduct.  And 
when  we  shall  have  so  "  learned"  these,  as  to  walk  according  to 
them,  we  shall  praise  God  with  an  "  upright  heart ;"  our  tongues 
will  utter  what  our  hearts  feel. 

8.  1  will  keep  thy  statutes :  O  forsake  me  not  utterly. 

The  result  of  our  meditations  on  God's  word,  and  on  the  advan- 
tages of  studying,  in  order  to  observe  its  directions,  should  always  be 
a  resolution  so  to  do,  and  a  prayer  for  grace  to  execute  that  resolu- 
tion. Lord,  we  "  will  keep  thy  statutes ;"  for  love  can  do  all  things, 
when  thou  hast  shed  it  abroad  in  our  hearts.  "  Love  worketh  no 
ill ;"  therefore  love  is  "  the  fulfilling  of  the  law,"  Rom.  xiii.  10  ;  and 
mercy  will  accept  what  grace  enableth  us  to  perform.  Be  thou, 
therefore,  ever  with  us,  and  "  forsake  us  not ;"  or  if,  at  any  time,  to 
try  our  faith  and  to  exercise  our  patience,  thou  shouldest  depart  from 
us,  and  leave  us  to  ourselves  for  a  time,  short  be  thy  absence,  and 
speedy  thy  return  :  "  O  forsake  us  not  utterly  !" 

BETH.— PART  II. 

9.  Wherewithal  shall  a  young  man  cleanse  his  way?  By  taking  heed 
thereto  according  to  thy  word. 

Youth  enters  upon  the  journey  of  life,  headstrong  and  inexpe- 
rienced, with  a  bias  of  original  corruption,  and  all  the  passions 
awake.  In  such  circumstances,  how  shall  a  young  man  direct  his 
steps,  so  as  to  "  escape  the  pollution  that  is  in  the  world  through 
lust  ?"  2  Pet.  i.  4.  He  must,  for  this  purpose,  take  with  him  the 
directions  to  be  found  in  the  Scriptures  of  truth.  "  I  have  written 
unto  you  young  men,"  says  the  beloved  disciple,  "  because  ye  are 
strong,  and  the  word  of  God  abideth  in  you,  and  ye  have  overcome 
the  wicked  one."  He  who  became  man  for  our  salvation,  passed 
through  this  state  of  youth  undefiled,  that  he  might,  as  it  were,  re- 
claim and  consecrate  it  anew  to  God.  Let  every  young  man  often 
meditate  on  this  circumstance. 


428 


A    COMMENTARY    ON    THE    PSALMS. 


10.  With  my  whole  heart  have  I  sought  thee :  O  let  me  not  wander  from 
thy  commandments. 

Despairing  of  sufficient  assistance  from  any  other  quarter,  because 
no  one  else  can  either  show  us  the  way  to  heaven,  or  enable  us  to 
walk  therein,  even  if  it  could  be  shown,  "  with  our  whole  heart  have 
we  sought  thee,"  O  God,  thy  direction,  and  thine  aid  ;  and  thou 
hast  promised,  that  they  who  "  seek  shall  find."  Like  sheep  with- 
out a  shepherd  are  we  given  to  stray  ;  O  preserve  us  from  error  in 
principle,  and  in  practice  ;  let  us  not  wander  from  thy  "  command- 
ments." 

11.  Thy  word  have  I  hid  in  mine  heart,  that  1  might  not  sin  against  thee. 

The  young  man  who  would  cleanse  his  way,  and  take  heed  ac- 
cording to  God's  word,  must  "  lay  up  that  word  in  his  heart ;"  for 
from  the  heart  are  the  "  issues  of  life,"  the  thoughts,  the  words,  and 
the  actions  ;  when  God  ruleth  in  the  heart  by  his  word  and  Spirit, 
these  become  his  subjects  ;  then  "  the  kingdom  of  heaven  is  within 
us,"  and  all  is  obedience,  peace,  and  love.  Thou  art  our  King,  O 
Lord  Jesu  ;  suffer  no  usurper  to  possess  thy  place  in  our  affections  ; 
permit  no  other  Lord  to  have  dominion  over  us. 

12.  Blessed  art  thou,  O  Lord :  teach  me  thy  statutes 

He  who  is  "  blessed"  can  make  us  so :  he  who  delighteth  to  com- 
municate "blessing,"  will  do  it,  if  we  ask  him  by  "  teaching  us  his 
statutes,"  which  conform  us  to  his  nature,  that  we  may  live  his  life, 
and  bless  his  name  for  ever.  When  the  word  of  God  is  our  lesson, 
the  Spirit  of  God  must  be  our  Master. 

13.   With  my  lips  have  I  declared  all  the  judgments  of  thy  mouth, 

The  best  sign  that  God  hath  "  taught  us  his  statutes,"  and  the 
greatest  inducement  to  him  to  teach  us  still  more  and  more,  is  a 
readiness  to  make  others  partakers  of  those  blessings  which  we  our- 
selves have  received  from  him.  Jehovah  fashions  the  "  lips"  of  man, 
and  he  expects  that  they  should  be  employed  in  his  service.  "  Out 
of  the  abundance  of  the  heart  the  mouth  speaketh,"  and  the  stream 
will  always  show  the  nature  of  the  fountain.  When  we  make  the 
Scriptures  the  subject  of  our  conversation,  we  glorify  God,  we  edify 
our  neighbours,  and  we  improve  ourselves. 

14.  I  have  rejoiced  in  the  way  of  thy  testimonies,  as  much  as  in  all  riches. 

Truth  and  holiness  afford  to  the  sincere  believer  a  pleasure  more 
exquisite,  as  well  as  more  solid  and  enduring,  than  that  which  a 
miser  feels  at  the  acquisition  of  his  darling  wealth.  Let  us  no  longer 
envy  the  joys  of  worldly  men,  no  longer  be  chagrined  at  the  pros- 
perity of  the  wicked.  The  "  true  riches"  we  may  always  acquire  ; 
and,  surely,  as  much  as  the  heaven  is  higher  than  the  earth,  so 
much  are  heavenly  joys  above  earthly,  in  kind,  degree,  and  duration. 

15.  I  will  meditate  in  thy  precepts,  and  have  respect  unto  thy  ways. 
Meditation  is  that  exercise  of  the  mind,  whereby  it  recalls  a  known 


A   COMMENTARY    ON    THE    PSALMS.  429 

truth,  as  some  kinds  of  creatures  do  their  food,  to  be  ruminated  upon, 
until  all  the  nutritious  parts  are  extracted,  and  fitted  for  the  purposes 
of  life.  By  study  we  lay  in  knowledge,  by  meditation  we  reduce 
that  knowledge  to  practice.  And  we  have  then  duly  "  meditated  on 
God's  precepts,"  when  in  all  our  proceedings  we  "have  respect  unto 
his  ways,"  comparing  our  actions  with  the  rule  of  his  word. 

16.  /  will  delight  myself  in  thy  statutes :  I  will  not  forget  thy  word. 

By  frequent  meditation  and  continual  practice,  the  divine  "stat- 
utes" will  become  our  "  delight ;"  and  from  the  pleasures,  as  well  as 
from  the  cares  of  the  world,  we  shall  gladly  fly  to  them  for  recrea- 
tion and  comfort.  Of  holy  exercises  there  is  great  variety,  and 
spiritual  joys  are  without  number.  Lord,  make  us  to  "  delight  our- 
selves in  thy  statutes,"  and  when  we  delight  in  what  we  learn,  we 
shall  easily  retain  it  in  memory  ;  "we  shall  not  forget  thy  word." 

GIMEL.— PART  III. 

17.  Deal  bountifully  with  thy  servant,  that  /  may  live  and  keep  thy  word. 

In  the  foregoing  parts  of  the  Psalm,  we  have  heard  the  believer 
declaring  the  excellency  of  God's  word,  and  expressing  both  his 
desire  and  his  resolution  to  observe  its  directions.  He  now  beseech- 
eth  God  to  remove  all  impediments,  and  to  accomplish  this  work  in 
him.  And  as  a  man  must  "  live,"  in  order  to  "  work,"  the  first  peti- 
tion is,  that  God  would  "  deal  with  his  servant"  according  to  the 
measures  of  grace  and  mercy,  enabling  him  to  "  live"  the  life  of 
faith,  and  strengthening  him  by  the  Spirit  of  might  in  the  inner 
man,  to  "  keep  the  word"  of  truth,  and  to  walk  in  the  command- 
ments of  his  blessed  Master  all  his  days. 

18.  Open  thou,  mine  eyes,  that  I  may  behold  wondrous  things  out  of  thy  law. 

So  far  are  we  naturally  from  being  able  to  "  keep"  the  word,  that 
we  are  not  able  to  understand  it.  The  law  of  God  is  full  of  divine 
and  spiritual  truths,  concealed  under  literal  histories,  visible  signs, 
and  external  ceremonies.  To  discern  these,  rvw5*o,  "  wondrous," 
because  the  hidden,  mysterious  "  things,"  our  "  eyes,"  the  eyes  of 
our  understanding,  must  be  "  unveiled  ;"  that  "  veil"  must  be  taken 
off,  which  St.  Paul  affirmeth  to  be  upon  the  hearts  of  the  Jews,  "  in 
reading  the  Old  Testament,"  and  which  will  continue  there  until 
they  turn  to  the  Lord  Jesus  Christ.  Then  the  veil  will  be  taken 
away,  and  they  will  behold  him,  and  the  redemption  by  him,  as 
prefigured  in  their  law,  and  foretold  by  their  prophets.*  Pride,  prej- 
udice, and  interest  will  compose  a  veil,  through  which  a  Christian 
shall  see  as  little  of  the  New  Testament  as  a  Jew  doth  of  the  Old. 
Lord,  convince  us  of  our  blindness,  and  restore  us  to  our  sight. 

|  *  "  Revela  oculos  meos :"  aperi,  dispelle  umbras,  tolle  velamentum,  quo  spirituales 
oculi  conteguntur.  "  Considerabo  mirabilia  :"  ut  pcnitus  introspiciam,  non  literam  tan- 
tum,  ac  velut  corticcm  legis,  sed  arcana  spiritual ia,  puta  in  saboatis  requiem  sempi- 
ternam,  simplicitatem  in  azymis,  in  victimis  obedientiam,  et  ubique  Christum. — Bossuet. 


430  A    COMMENTARY    ON    THE    PSALMS. 

19.  /am  a  stranger  in  the  earth;  hide  not  thy  commandments  from  me. 

The  above  request  for  divine  illumination  is  enforced  by  this  argu- 
ment, that  the  petitioner  is  a  "  stranger,"  and  a  sojourner  upon  "  the 
earth  ;"  he  is  travelling  through  a  foreign  country,  to  his  native 
city,  where  are  his  kindred,  his  treasure,  and  his  heart :  as  a 
sojourner,  he  hath  renounced  the  world,  which  is  therefore  become 
his  enemy  ;  as  a  stranger,  he  is  fearful  of  losing  his  way  ;  on  these 
accounts  he  requesteth  that  God  would  compensate  the  loss  of 
earthly  comforts,  by  affording  the  light  of  heaven ;  that  he  would 
not  "  hide  his  commandments,"  but  show  and  teach  him  those 
steps,  by  which  he  may  ascend  towards  heaven,  rejoicing  in  hope 
of  future  glory 

20.  My  soul  breaketh  for  the  longing  that  it  hath  unto  thy  judgments  at  all 
times. 

Another  argument  here  urged,  is  that  "longing"  desire  which  the 
soul  hath,  during  her  state  of  pilgrimage  below,  unto  the  revelation 
of  God's  will.  Grieved  and  vexed  at  the  prospect  of  sin,  vanity, 
and  folly,  and  finding  nothing  below  that  will  satisfy  the  desires  of 
an  immortal  spirit,  she  setteth  her  affections  on  the  better  things 
above,  which  are  proposed  in  the  Scriptures  as  the  proper  objects  of 
our  wishes.  Her  appetite  for  the  divine  word  is  keen,  as  that  of 
hunger  or  thirst,  and  "  hope  deferred  maketh  the  heart  sick."  This 
disposition  is  not  a  transient  fit,  but  it  is  constant  and  uniform  at  all 
times. 

21.  Thou  hast  rebuked  the  proud  that  are  cursed,  which  do  err  from  thy 
commandments. 

The  consideration  of  the  wretched  condition  of  impenitent  sin- 
ners, is  another  reason  why  we  entreat  God  to  set  and  to  keep  us  in 
the  way  of  his  commandments.  "Pride"  produceth  "error,"  and 
obstinacy  in  that  error ;  obstinate  transgressors  reject  the  call,  the 
covenant,  and  the  terms  of  the  gospel ;  to  such  the  "  curse"  of  the 
law  is  ratified  and  sealed,  and  mercy  consigns  them  over  to  justice, 
which  seldom  fails  to  give  them  some  "  rebukes"  even  in  this  world, 
for  a  foretaste  to  them  and  a  warning  to  others. 

22.  Remove  from  me  reproach  and  contempt ;  for  I  have  kept  thy  testi- 
monies. 

"  Reproach  and  contempt"  are  liberally  bestowed  by  the  world  upon 
men  who,  being  not  of  it,  reprove  its  deeds  by  their  exemplary  con- 
duct. These,  to  beginners  more  especially,  are  sore  lets  and  hinder- 
ances  in  the  way  of  duty;  and,  after  the  example  of  David,  we 
may  beseech  God  to  "  remove"  them  from  us,  when  we  suffer  them 
in  his  cause,  and  know  ourselves  to  be  innocent  of  the  crimes  laid  to 
our  charge.  In  the  meantime,  to  comfort  ourselves  under  them,  let 
us  remember,  that  he  who  alone,  in  the  strict  and  unlimited  sense  of 
the  words,  could  say,  "  I  have  kept  thy  testimonies,"  sustained  the 
utmost  degree  of  "  reproach  and  contempt"  for  our  sakes,  and  was 
patient  and  resigned  under  it  all,  until  God  "  removed"  it  from  him 


A    COMMENTARY    ON    THE    PSALMS.  431 

by  a  glorious  resurrection.  There  remaineth  likewise  a  resurrection 
for  the  mystical  body  of  Christ ;  and  then,  u  Wisdom  will  be  justi- 
fied of  all  her  children." 

23.  Princes  also  did  sit  and  speak  against  me :  but  thy  servant  did  medi- 
tate in  thy  statutes. 

«  Princes"  and  rulers  have  often  "  sate"  in  council  upon  the  "  ser- 
vants" of  God,  and  "  spoken,"  in  judgment,  false  things  "  against 
them,"  as  they  did  against  their  blessed  Master  in  the  days  of  his 
flesh.  David  hath  taught  us  how  to  act  in  such  circumstances. 
We  are  not  to  renounce  the  creed,  or  the  commandments,  should  it 
so  happen  that  "  the  rulers  and  the  Pharisees"  neither  believe  the 
former,  nor  observe  the  latter ;  but  rather,  we  should  "  meditate," 
more  than  ever,  in  the  Scriptures  ;  that  we  may  draw  from  thence 
comfort  in  the  troubles,  and  direction  in  the  difficulties  which  perse- 
cution bringeth  upon  us  ;  always  bearing  in  mind,  when  princes 
command  any  thing  contrary  to  the  word  of  God,  that  our  service  is 
due  to  a  higher  Master ;  "  thy  servant  did  meditate  in  thy  statutes." 

24.  Thy  testimonies  also  are  my  delight,  and  my  counsellors. 
Pleasure  and  wisdom,  as  the  world  hath  ordered  matters,  are  al- 
most incompatible ;  insomuch  that  Solomon,  relating  the  experience 
he  had  had  of  voluptuousness,  mentions  it  as  a  thing  out  of  the  or- 
dinary course,  that  "  his  wisdom"  all  the  time  "  remained  with  him." 
Eccles.  ii.  9.  But  they  who  meditate  in  the  word  of  God,  find  a 
pleasure  which  hath  wisdom  for  its  inseparable  companion.  Their 
sorrow  is  dispelled,  and  their  doubts  are  resolved.  For  how  can  he 
be  sorrowful,  who  sits  by  the  fountain  of  joy  ?  How  can  he  be  long 
in  doubt,  who  hath  the  prophets  and  apostles  for  his  counsellors  ? 

DALETH.— PART  IV. 

25.  My  soul  cleaveth  to  the  dust :  quicken  thou  me  according  to  thy  word. 
The  Psalmist,  in  a  state  of  affliction  and  humiliation,  still  seeketh 
relief,  by  prayer,  from  the  Scriptures.  His  circumstances  vary,  but 
his  affection  to  the  word  of  God  continueth  the  same.  Every  one, 
whose  affections  are  set  on  things  below,  hath  reason  to  exclaim  with 
David,  "  My  soul  cleaveth  to  the  dust."  From  this  kind  of  death 
we  are  "quickened,"  or  made  alive,  by  the  gospel,  through  that 
same  Spirit  which  raised  Christ  from  the  dead,  and  which  shall  raise 
us  also  at  the  last  day.  Then  soul  and  body,  perfected  together, 
shall  take  their  final  farewell  of  earth,  and  ascend  to  heaven,  where 
the  soul  shall  feel  no  passion  but  the  love  of  God,  and  the  body  shall 
have  no  employment  but  to  express  it. 

26.  I  have  declared  my  ways,  and  thou  heardest  me  ;  teach  me  thy  statutes. 
We  should  freely  and  ingenuously  "  declare"  to  God  in  prayer  for 
our  sins,  our  temptations,  our  sorrows,  and  our  undertakings ;  it  ar- 
gues love,  confidence,  and  sincerity  so  to  do  ;  it  is  a  means  of  ac- 
quainting us  with  our  own  state,  of  which  generally  we  are  ignorant ; 


432  A    COMMENTARY    ON   THE    PSALMS. 

and  it  will  not  fail  to  procure  us  those  aids  from  above,  of  which  we 
stand  in  need.  God  will  "  hear"  us ;  he  will  pardon  our  offences, 
strengthen  us  in  our  trials,  dispel  our  grief,  and  prosper  the  work  of 
our  hands  upon  us.  These  mercies,  when  received,  should  incline 
us  to  walk  worthy  of  them,  and,  for  that  purpose,  to  beg  the  further 
instruction  and  direction  of  the  divine  Spirit ;  "  I  have  declared  my 
ways,  and  thou  heardest  me — teach  me  thy  statutes." 

27.  Make  me  to  understand  the  way  of  thy  precepts ;  so  shall  I  talk,  or, 
meditate,  of  thy  wondrous  ivorks,  or,  thy  mysteries. 

The  heart  of  the  troubled  Psalmist  is  intent  upon  duty,  and  the 
deliverance  which  he  chiefly  requesteth  is  that  from  ignorance  and 
error.  True  knowledge  cometh  from  God,  and  it  cannot  be  too  often 
desired  of  him.  It  is  pleasant  as  the  light,  extensive  as  the  heavens, 
and  more  profitable  than  the  treasures  of  eastern  kings.  He  who 
is  led  to  "understand"  the  celestial  "mysteries"  of  the  Scriptures, 
will  never  want  subjects  for  "  meditation,"  and  should  never  permit 
those  subjects  either  to  slip  out  of  his  mind,  or  to  lie  unimproved 
in  it. 

28.  My  soul  melteth  for  heaviness :  strengthen  thou  me  according  to  thy 
word. 

Let  us  not  marvel,  if  sin  bring  us  to  the  knowledge  of  sorrow, 
since  he  who  "  knew  no  sin,"  was  yet,  on  our  account,  so  intimately 
u  acquainted  with  grief."  In  the  garden,  his  soul  "  melted  for  heav- 
iness," and  there  appeared  an  angel  from  heaven  "strengthening 
him."  Luke  xxii.  43.  Our  transgressions  deserve  an  eternity  of 
sorrow ;  let  us  not,  therefore,  repine  at  any  part  of  it  that  may  fall  to 
our  share  in  time.  No,  blessed  Jesu  !  let  us  suffer  with  thee,  as  both 
a  means  and  a  pledge  of  our  future  glorification  with  thee.  Only 
"strengthen  us,  according  to"  the  promises  in  "thy  word."  In  this 
life,  all  we  ask  is  faith  and  patience ;  faith,  to  assure  us  that  thou 
orderest  all  things  for  the  best ;  and  patience,  to  presesve  that  faith. 
These  were  the  provisions  with  which  thy  best-beloved  servants  of 
old  travelled  through  this  mortal  life.  Enable  us,  upon  whom  the 
ends  of  the  world  are  come,  to  do  the  same ;  that  so,  when  the  days 
of  our  earthly  pilgrimage  shall  be  happily  accomplished,  we  may 
sit  down,  with  Abraham,  and  Isaac,  and  Jacob,  in  thy  heavenly 
kingdom. 

29.  Remove  from  me  the  way  of  lying:  and  grant  me  thy  law  graciously. 
30.  I  have  chosen  the  way  of  truth:  thy  judgments  have  I  laid  before  me. 

It  is  plain  that  "the  way  of  truth,"  in  the  latter  of  these  two  verses, 
is  opposed  to  "  the  way  of  lying,"  or  of  falsehood,  in  the  former.  The 
one  comprehends  every  thing  in  doctrine  and  practice  that  is  right, 
and  therefore  "  true ;"  the  other  denotes  every  thing  which  is  wrong, 
and  therefore  "  false."  Of  these  two  ways  man  hath  his  choice. 
God  points  out  to  him  the  former  by  his  word,  and  offers  to  conduct 
him  in  it  by  his  Spirit.  Satan  shows  him  the  latter,  and  endeavours 
to  seduce  him  into  it  by  his  temptations.  The  Psalmist  declareth 
himself  to  have  "  chosen  "  God's  way,  and  to  have  "  laid  "  the  Scrip- 


A    COMMENTARY    ON   THE    PSALMS.  433 

tures  "  before  him,"  as  the  chart  by  which  he  was  to  direct  his  course. 
He  therefore  prays  that  the  other  way  may  be  far  "  removed  "  from 
him  ;  and  that  God  would  vouchsafe  him  such  a  thorough  acquaint- 
ance with  the  "way"  of  truth,  as  might  prevent  him  from  ever 
wandering  into  the  path  of  error.  How  much  depends  upon  the 
road  we  choose  !  How  difficult  is  it,  in  a  divided  and  distracted 
world,  to  choose  aright !  Yet  this  choice,  so  important,  so  difficult, 
frequently  remains  to  be  made  by  us,  when  we  have  neither  judg- 
ment to  choose  nor  strength  to  travel ! 

31.  /  have  stuck  unto  thy  testimonies:  O  Lord,  put  me  not  to  shame. 

Having  once  chosen  our  road,  it  remains  that  we  persevere  in  it ; 
since  better  had  it  been  for  us  never  to  have  known  the  way  of  truth, 
than  to  forsake  it,  when  known  ;  and  we  have  the  same  reasons  to 
go  on,  which  induced  us  to  begin  ;  nay,  though  the  love  of  the  world 
may  require  novelty  and  variety  to  support  it,  yet,  in  the  blessed 
union  of  the  soul  with  its  Redeemer,  true  affection  will  increase  with 
time  and  acquaintance.  The  Psalmist  doth  not  only  say,  "  I  have 
followed,"  but  "I  have  stuck  unto,  thy  testimonies;"  I  have  ad- 
hered so  closely  and  firmly  to  them,  that  temptation  has  in  vain 
essayed  to  allure,  and  persecution  has  vainly  attempted  to  force  me 
from  them.  And  therefore  he  beseecheth  God  so  to  continue  his 
grace  and  favour,  that  he  may  never,  by  falling  from  his  steadfast- 
ness, disgrace  his  Master,  his  cause,  his  brethren,  himself,  nor  be  put 
to  shame  at  the  last  day.     "  O  Lord,  put  me  not  to  shame  !" 

32.  I  will  run  the  way  of  thy  commandments,  when  thou  shall  enlarge  my 
heart4 

The  true  Christian  is  always  proceeding  in  the  way  of  godliness, 
though  not  always  with  equal  pace.  In  grief,  whether  for  temporal 
or  spiritual  losses,  the  heart  is  contracted,  and  the  spirits  are  all  sum- 
moned home  to  comfort  and  support  it,  so  that  the  faculties  are  left 
feeble  and  sluggish  ;  and  then  the  progress  can  be  but  slow.  This 
was  the  Psalmist's  case.  But  even  then  he  promises,  that,  when 
God,  by  sending  him  joy  and  gladness,  should  "  enlarge  his  heart," 
dilate  his  spirits,  and  put  life  and  strength  into  his  actions,  he  would 
quicken  his  pace  in  proportion,  and,  with  renewed  vigour  and  alac- 
rity, "run  the  way"  of  the  divine  "commandments,"  until  it  should 
have  brought  him  to  rest  and  felicity  in  the  bosom  of  God. 


TWENTY-FIFTH  DAY— MORNING  PRAYER. 

HE.— PART  V. 

33.  Teach  me,  O  Lord,  the  way  of  thy  statutes;  and  I  shall  keep  it  unto  the 
end. 

Instruction  from  above  is  necessary  for  the  children  of  God,  while 
they  continue  in  this  world.  The  more  we  know,  the  more  we  shall 
desire  to  know  ■  we  shall  beg  a  daily  supply  of  grace,  as  well  as  of 

55 


434  A    COMMENTARY    ON    THE    PSALMS. 

bread;  and  a  taste  of  the  cluster  of  Eschol  will  make  us  long  after 
the  vintage  of  Canaan  :  Numb.  xiii.  23.  Religion  is  the  art  of  holy 
living,  and  then  only  known  when  it  is  practised ;  as  he  is  not  a 
master  of  music  who  can  read  the  notes  which  compose  it,  but  he 
who  has  learned  how  to  take  a  lesson  readily  from  the  book,  and 
play  it  on  his  instrument ;  after  which,  the  pleasure  it  affords  will 
be  a  sufficient  motive  for  continuing  so  to  do.  "  Teach  me,  O  Lord, 
the  way  of  thy  statutes ;  and  I  shall  keep  it  unto  the  end." 

34.  Give  me  understanding,  and  I  shall  keep  thy  law  ;  yea,  I  shall  observe 
it  with  my  whole  heart. 

Much  "understanding"  is  needful  in  order  to  the  "observation"  of 
the  law,  that  we  may  know  what  is  commanded,  and  what  is  for- 
bidden, and  how  far ;  that  we  may  avoid  the  snares  laid  for  us  in 
the  way  of  duty  ;  that  we  may  respect  things  according  to  their  due 
rank  and  worth  ;  that  we  may  do  good  works  in  their  proper  time, 
place,  and  manner ;  above  all,  that  the  affections  may  be  directed  by 
the  judgment,  and  not  the  judgment  by  the  affections.  The  law 
cannot  be  observed,  unless  it  be  understood ;  and  it  is  understood  in 
vain,  unless  it  be  observed ;  or  rather,  if  it  be  indeed  understood,  if 
there  be  upon  the  mind,  at  all  times,  a  full  conviction  of  divine  truths, 
and  their  excellency,  not  only  in  themselves,  but  compared  with  the 
offers  of  the  world,  the  flesh,  and  the  devil,  then  it  will  certainly  oper- 
ate in  hearty  obedience.  "  Give  me  understanding,  and  I  shall  keep 
thy  law ;  yea,  I  shall  observe  it  with  my  whole  heart." 

35.  Make  me  to  go,  or,  conduct  me,  in  the  path  of  thy  commandments  ;  for 
tlierein  do  I  delight. 

He  who  teacheth  us  the  way  to  heaven  must  also  "conduct"  us 
in  it,  and  the  same  grace  must  give  light  and  strength.  The  Scrip- 
ture is  our  rule,  the  Spirit  is  our  guide ;  and,  from  beginning  to  end, 
it  is  God  who  inclines,  prepares,  and  enables  us  "  to  go  in  the"  clean 
and  pleasant  "path  of  his  commandments;"  a  path  which  leads  us 
far  from  the  noise  and  pollution  of  the  world,  through  a  paradise  of 
promises  and  comforts,  grateful  as  the  fragrance  of  early  spring,  or 
the  incense  ascending  from  the  holy  altar.  Happy  the  soul  that  can 
say  to  God,  "  therein  do  I  delight :"  which  is,  at  the  same  time,  a 
reason  for  her  to  ask,  and  for  him  to  grant,  a  continuance  and  per- 
severance therein. 

36.  Incline  my  heart  unto  thy  testimonies,  and  not  to  covetousness. 

The  wit  of  man  may  conceive,  and  his  tongue  may  utter,  great 
things  of  God  and  holiness,  while  his  heart  is  averse  from  both  ; 
therefore  David  saith,  not  only  "give  me  understanding,"  but  "in- 
cline my  heart."  Our  true  characters  are  formed  by  the  desires  of 
our  hearts,  which,  not  finding  satisfaction  in  themselves,  must  seek 
it  in  something  without  them.  The  world  offers  itself  first ;  and 
custom,  as  well  as  nature,  inclineth  us  to  the  love  of  that,  and  of 
money,  which  commandeth  all  things  in  it.  Such  love  is  contrary 
to  the  love  of  God,  being  one  of  the  thorns  which  choke  the  seed. 


A   COMMENTARY    ON    THE    PSALMS.  435 

and  render  it  unfruitful.  Therefore  the  Psalmist  requesteth,  that 
his  heart  may  be  "  inclined  to  the  divine  testimonies,  and  not  to 
covetousness."  And  as  God  only  can  change  the  disposition  of  the 
heart,  to  God  he  preferreth  his  petition.  It  is  to  be  observed,  that  by 
the  words,  u  Incline  not  my  heart  to  covetousness,"  is  meant,  "  suffer 
not  my  heart  to  be  inclined,"  or,  "  give  it  not  over  to  covetousness." 

37.  Turn  away  mine  eyes  from  beholding  vanity  ;  and  quicken  thou  me  in 
thy  way. 

"  Turn  away  mine  eyes  from  beholding  vanity  ;"  and  what  is 
there  else  on  earth  to  behold?  What  is  there  which,  when  possessed, 
doth  not  disappoint  the  expectation  conceived  of  it,  the  possessors 
themselves  being  judges  ?  Solomon  took  an  inventory  of  the  world, 
and  all  the  best  things  in  it ;  he  cast  up  the  account,  and  the  sum 
total  was  vanity.  The  "  eye"  is  the  grand  inlet  of  temptation,  and 
by  "  beholding,"  we  come  to  desire  and  long  after,  the  objects  of 
sense  ;  from  which  time  our  affection  towards  the  objects  of  faith 
waxeth  cold.  "  Turn  away"  our  "  eyes,"  therefore,  O  Lord,  "  from 
beholding  vanity,  and  quicken  us  in  thy  way  ;"  mortify  the  flesh, 
and  the  spirit  shall  live. 

38.  Stablish  thy  word  unto  thy  servant,  who  is  devoted  to  thy  fear. 

The  "word"  here  intended  is  the  word  of  promise,  which  the  be- 
liever entreateth  God  to  "  stablish,"  confirm,  or  accomplish,  to  him  by 
his  sanctification,  that  so  he  may  walk  in  the  way  of  truth  and  life. 
He  plead eth  his  title  to  the  promise,  as  a  "  servant"  of  God,  and  one 
who  "  feared"  to  offend  him. 

39.  Turn  away  my  reproach  which  I  fear :  for  thy  judgments  are  good. 

The  "  reproach"  which  we  have  all  most  reason  to  dread,  and  to 
pray  that  God  would  keep  far  from  us  here  and  hereafter,  is  that  of 
having  forsaken  and  apostatized  from  those  statutes  and  "judg- 
ments" revealed  in  the  Scriptures,  which  we  own  to  be  so  "  good," 
so  pleasant,  and  so  profitable. 

40.  Behold,  1  have  longed  after  thy  precepts :  quicken  me  in  thy  righteous-' 
ness. 

The  Psalmist  appealeth  to  God,  the  searcher  of  hearts,  for  the 
truth  of  the  protestation  he  was  about  to  make,  that  the  desire  of 
his  soul  was  toward  the  divine  word  ;  not  only  toward  the  promises, 
to  believe  and  embrace  them,  but  also  toward  the  "precepts,"  to 
observe  and  to  do  them.  He  therefore  prayeth,  with  confidence, 
that  God  would  finish  the  work  he  had  begun,  and  enable  him  to 
carry  his  wishes  into  execution,  by  continually  "quickening"  and 
enlivening  him  more  and  more  through  grace,  to  finish  his  course 
in  "  righteeusness,"  and  to  obtain  that  crown  which  is  to  be  the 
reward  of  it. 


436  A   COMMENTARY   ON    THE    PSALMS. 


VAU.— PART  VI. 

41.  Let  thy  mercies  come  also  unto  me,  O  Lord ;  even  thy  salvation,  accord- 
ing to  thy  word. 

Persecution  and  affliction,  of  which  they  never  fail,  in  some  way 
or  other,  to  have  their  share  who  live  godly  in  Christ  Jesus,  should 
teach  us,  like  David,  to  fly  for  refuge  to  that  "  mercy"  from  whence 
proceedeth  all  "  salvation,"  temporal  and  eternal ;  and  to  pray,  with- 
out ceasing,  for  the  accomplishment  of  that  "  word,"  which  promiseth 
to  the  people  of  God  deliverance  out  of  all  their  troubles. 

42.  So  shall  I  have  wherewith  to  answer  him  that  reproacheth  me :  for  I 
trust  in  thy  word 

A  believer,  trusting  in  the  promises  of  God,  when  the  whole  world 
hath  forsaken  him,  and  no  sign  or  probability  appears  of  their  being 
fulfilled,  is  always,  among  the  wicked,  an  object  of  scorn  and  "  re- 
proach." Such  was  David  when  Shimei  cursed  him.  Such  was 
our  blessed  Master,  when  men  said,  "  He  trusted  in  God  that  he 
would  deliver  him,  let  him  deliver  him  now  if  he  will  have  him." 
And  his  disciples  are  not  to  expect  better  usage.  "  Therefore,"  saith 
one  of  them,  "  we  both  labour  and  suffer  reproach,  because  we  trust 
in  the  living  God :"  1  Tim.  iv.  10.  To  silence  these  reproaches,  we 
beseech  God  to  manifest  his  mercy  in  our  salvation.  The  resurrec- 
tion of  Jesus  was  an  "  answer"  to  his  blasphemers  ;  and  the  mouth 
of  all  wickedness  will  be  stopped  at  the  last  day. 

43.  And  take  not  the  word  of  truth  utterly  out  of  my  mouth ;  for  I  have 
hoped  in  thy  judgments. 

In  the  meantime,  while  affliction  presseth  hard  upon  us,  while  our 
deliverance  is  deferred,  and  the  enemy  is  suffered  to  reproach  and 
blaspheme,  our  prayer  must  be,  that  God  would  give  us  courage  and 
utterance,  still  to  confess  him  before  men,  and  boldly  to  speak  his 
"word  of  truth,"  for  the  edification  of  some,  and  the  confutation  of 
others  ;  as  knowing  that  our  faith  is  not  vain,  nor  shall  we  be  dis- 
appointed of  our  "hope,"  since  both  are  built  upon  the  "judgments," 
or  revealed  decrees,  of  him  who  can  neither  err  nor  deceive. 

44.  So  shall  I  keep  thy  law  continually,  for  ever  and  ever. 

By  means  of  strength  and  power  from  above,  we  shall  be  enabled 
to  serve  God.  in  adversity  as  well  as  in  prosperity  :  and  amidst  all 
difficulties  and  dangers,  into  which  the  path  of  duty  may  lead  us, 
charity  will  persevere  in  it,  till,  arriving  at  the  gate  of  heaven,  and 
there  taking  leave  of  her  companions  and  fellow-travellers,  faith  and 
hope,  she  shall  enter  those  blissful  regions,  to  perform  to  eternity  that 
perfect  will  of  God,  which  the  infirmities  of  fallen  nature  prevented 
her  from  having  so  fully  performed  here  below. 

45.  And  I  will  walk  at  liberty,  for  I  seek  thy  precepts. 

No  external  pressure  can  take  away  that  spiritual  "  liberty," 
which  the  faithful  Christian  experienceth  when  he  hath  made  an 


A    COMMENTARY    ON   THE    PSALMS.  437 

open  confession  of  the  truth,  and  determined  at  all  events  to  do  his 
duty.  Then  he  is  no  longer  straitened  by  fear,  but  set  at  large 
by  love.  "  The  truth  maketh  him  free,  and  he  walketh  in  the  liberty 
of  the  children  of  God,"  a  liberty  which  they  only  obtain  "  who  seek 
his  precepts,"  and,  by  the  performance  of  them,  are  rescued  from  the 
bondage  both  of  tyrannical  desires  and  slavish  fears. 

46.  /  will  speak  of  thy  testimonies  also  before  kings,  and  will  not  be 
ashamed. 

A  prophet  may  be  called  "before  kings,"  either  in  the  course  of 
his  office,  to  instruct  them,  or  else  in  a  judiciary  way,  to  give  an  ac- 
count of  his  faith.  In  either  case,  if  he  "  walketh  at  liberty,  he  will 
speak  of  God's  testimonies,"  with  due  reverence  to  the  person  and 
authority  of  his  prince,  but  as  one  who  is  neither  afraid  nor 
"  ashamed"  to  declare  the  whole  counsel  of  heaven  to  any  being 
upon  earth. 

47  And  1  will  delight  myself  in  thy  commandments,  which  1  have  loved. 
48.  My  haiuls  also  unit  I  lift  up  unto  thy  commandments,  which  I  have  loved: 
and  I  will  meditate  in  thy  statutes. 

He  who  would  preach  boldly  to  others,  must  himself  "delight" 
in  the  practice  of  what  he  preacheth.  If  there  be  in  us  a  new 
nature,  it  will  "love  the  commandments  of  God,"  as  being  conge- 
nial to  it :  on  that  which  we  love,  we  shall  continually  be  "  medi- 
tating ■"  and  our  meditation  will  end  in  action  ;  we  shall  "  lift  up 
the  hands  which  hang  down,"  Heb.  xii.  12,  that  they  may  "  work 
the  works  of  God,  while  it  is  day;  because  the  night  cometh,  when 
no  man  can  work."     John,  ix.  4. 

ZAIN.— PART  VII. 

49.  Remember  the  word  unto  thy  servant,  upon  which  thou  hast  caused  me 
to  hope. 

God  promiseth  salvation  before  he  giveth  it,  to  excite  our  desire  of 
it,  to  exercise  our  faith,  to  prove  our  sincerity,  to  perfect  our  patience. 
For  these  purposes  he  seemeth  to  have  sometimes  forgotten  his  word, 
and  to  have  deserted  those  whom  he  hath  engaged  to  succour  and 
relieve  ;  in  which  case  he  would  have  us,  as  it  were,  to  remind  him 
of  his  promise,  and  solicit  his  performance  of  it.  The  Psalmist  here 
instructed!  us  to  prefer  our  petition  upon  these  grounds;  first,  that 
God  cannot  prove  false  to  his  own  word ;  "  Remember  the  word 
unto  thy  servant :"  secondly,  that  he  will  never  disappoint  an  expec- 
tation which  himself  hath  raised  ;  "  upon  which  thou  hath  caused 
me  to  hope." 

50.  This  is  my  comfort  in  my  affliction  :  for  thy  word  hath  quickened  me. 
While  performance  is  delayed,  we  "  rejoice  in  hope ;"  Rom.  xn. 

12  •  and  the  promise  is  our  "  comfort  in  affliction  ;"  a  comfort  divine, 
strong,  lasting;  a  comfort  that  will  not,  like  all  others,  fail  us  when 
we  most  want  it,  in  the  day  of  sickness,  and  at  the  hour  of  death  ; 


438  A    COMMENTARY   ON   THE    PSALMS 

but  will  always  keep  pace  with  our  necessities,  increasing  in  propor- 
tion as  the  pleasures  of  the  world  and  the  flesh  decrease  in  us,  and 
then  becoming  complete,  when  they  are  no  more.  So  powerful  is 
the  word  of  God  to  revive  us,  when  dead,  either  in  sins  or  in  sorrow  : 
"  thy  word  hath  quickened  me." 

51.  The  proud  have  had  me  greatly  in  derision:  yet  have  1  not  declined 
from  thy  law. 

A  true  servant  of  God  believeth  the  promises,  and  practiseth  the 
precepts  of  his  blessed  Master.  The  haughty  infidel  will  scoff  at 
him  for  one  part  of  his  conduct;  the  insolent  worldling  will  ridicule 
him  for  the  other ;  but  neither  will  induce  him  to  disbelieve,  or  to 
disobey.  Let  us  be  certain  that  we  have  the  divine  "  law"  for  our 
warrant  in  what  we  believe,  and  in  what  we  do ;  and  then,  let  not 
the  "  derision  of  the  proud"  prevail  upon  us  to  "  decline  from  it." 

52.  /  remembered  thy  judgments  of  old,  O  Lord ;  and  have  comforted  my- 
self 

The  great  remedy  against  that  temptation  which  ariseth  from  the 
reproaches  of  our  scornful  and  insulting  adversaries,  is  here  pre- 
scribed, namely,  a  "  remembrance  of  God's  judgments  of  old," 
whether  we  understand  the  "judgments"  of  his  mouth,  or  those  of 
his  hand  ;  his  righteous  decrees  for  the  punishment  of  bad,  and  re- 
ward of  good  men,  or  the  many  and  wonderful  instances  of  his  ex- 
ecuting those  decrees,  from  the  beginning  of  the  world,  recorded  in 
the  sacred  history.  These  are  sources  of  real  and  endless  "  comfort" 
upon  such  occasions  ;  because  nothing  can  happen  to  us  which  hath 
not  happened  to  God's  people  "  of  old  ;"  no  case,  of  which  there  is 
not  a  precedent  in  Scripture,  where  we  may  read  the  process  of  simi- 
lar trials,  their  issue,  and  the  final  sentence  of  the  judge,  who  is  still 
the  same,  and  whose  rule  of  procedure  and  determination  is  in- 
variable. 

53.  Horror  hath  taken  hold  upon  me,  because  of  the  wicked  that  forsake 
thy  law. 

The  consequence  of  a  due  meditation  on  God's  judgments,  will  be 
a  compassion  for  the  "wicked,"  on  whom  those  judgments,  in  the 
end,  fall ;  so  that  instead  of  feeling  for  ourselves,  on  account  of  the 
injuries  they  do  us,  we  shall  feel  for  them,  who  are  thereby  drawing 
down  vengeance  and  destruction  on  their  own  heads.  "  Daughters 
of  Jerusalem,"  said  the  blessed  Jesus,  when  led  to  be  crucified, 
"  wreep  not  for  me,  but  weep  for  yourselves,  and  for  your  children." 
Luke,  xxiii.  28. 

54.  Thy  statutes  have  been  my  songs  in  the  house  of  my  pilgrimage. 

The  soul,  which  descended  from  above,  and  longs  to  return  thith- 
er again,  is  a  stranger  and  sojourner  upon  earth.  The  body  is 
"the  house  of  her  pilgrimage,"  in  which  she  is  confined  during  her 
state  of  exile.  And,  how  harsh  soever  the  usage  may  be  which  she 
receiveth  from  the  world,  she  ever  findeth  joy  and  comfort,  as  once 
did  the  fugitive  and  wandering  son  of  Jesse,  in  making  God's  "  stat- 


A    COMMENTARY    ON    THE    PSALMS.  439 

utes"  the  subjects  of  her  psalms,  and  hymns,  and  spiritual  "  songs," 
until  death  shall  restore  her  to  liberty.  Then,  ascending  to  heaven 
from  whence  she  came,  and,  like  the  early  lark,  singing  as  she  as- 
cends, she  will  seek  her  native  abode,  there  to  celebrate  her  redemption 
from  the  earth,  and  to  chant  forth  the  praises  of  Him  who  hath  re- 
deemed her,  in  a  new  sung,  before  the  throne. 

55.  /  have  remembered  thy  name,  O  Lord,  in  the  night,  and  have  kept 
thy  law. 

By  the  "  name"  of  God,  his  nature,  so  much  at  least  of  it  as  we 
are  concerned  to  know,  and  are  capable  of  receiving,  is  revealed  to 
us.  Such  a  love  had  the  Psalmist  for  it  on  that  account,  that,  as  in 
the  day  God's  statutes  were  his  songs,  in  the  night  God's  name  was 
the  subject  of  his  meditation.  With  his  tongue  he  praised  him  in 
the  day,  with  his  heart  he  desired  him  in  the  night  watches.  At 
night  the  dissipation,  noise,  and  hurry  of  business  cease  ;  external 
silence  produceth  internal  calmness  and  composure,  inviting  us  to 
celestial  contemplation  ;  the  world  is  dead  to  us,  and  we  are  dead  to 
the  world  ;  the  soul  is  then  most  alive,  and  seemeth  to  experience  a 
foretaste  of  that  time  when  the  body  and  its  concerns  shall  no  more 
molest  and  impede  her.  The  good  effect  of  hours  thus  secretly 
passed  in  holy  exercises,  will  appear  openly  in  our  lives  and  conver- 
sations :  "  I  have  remembered  thy  name,  O  Lord,  in  the  night,  and/' 
as  the  fruit  of  it,  "  have  kept  thy  law." 

56.  This  I  had,  because  I  kept  thy  commandments. 

As  one  sin  is  often  the  consequence  and  the  punishment  of  an- 
other, so  one  act  of  obedience  is  the  issue  and  the  reward  of  another ; 
and  to  him  who  hath  well  used  the  grace  already  received,  shall 
more  be  given.  "  This  I  had,"  this  ability  to  perform  my  duty,  and 
to  delight  in  the  performance  of  it  day  and  night,  was  vouchsafed 
unto  me  "because  I  kept  thy  commandments,"  because  1  was  not 
heretofore  disobedient,  but  employed  the  strength  with  which  thou, 
O  Lord,  hast  endued  me,  not  in  doing  mine  own  will,  but  thine. 

CHETH.— PART  VIII. 

57.  Thou  art  my  portion,  O  Lord :  /  have  said  that  I  woidd  keep  thy 
words. 

Happy  the  man,  who  can  sincerely  say,  "  Thou  art  my  portion, 
O  Lord  ;"  I  have  considered,  and  made  my  choice  ;  from  hence- 
forth, I  renounce  all  things  for  the  love  of  thee ;  thou  art  sufficient 
for  me  ;  thee  only  I  desire  to  enjoy,  and.  therefore,  thee  only  I  desire 
to  please  ;  "  I  have  said  that  I  would  keep  thy  words." 

58.  I entreated  thy  favour  with  my  whole  heart:  be  merciful  unto  me,  ac- 
cording to  thy  word. 

He  who  hath  chosen  God  for  "  his  portion,"  will  earnestly  seek 
his  "  favour,"  and  the  light  of  his  countenance  ;  he  who  hath  prom- 
ised and  vowed  to  "  keep  the  words"  of  God,  hath  need  to  seek 


440  A    COMMENTARY    ON    THE    PSALMS. 

that  favour  and  that  light,  that  he  may  have  grace  and  power  tor 
fulfil  his  engagements.  Mercy  is  the  sole  fountain  of  every  good 
gift  for  which  we  ask,  and  God's  promise  the  only  ground  upon 
which  we  ask  it :  "  be  merciful  unto  me,  according  to  thy  word." 

59.  /  thought  on  my  ways,  and  turned  my  feet  unto  thy  testimonies. 

The  Psalmist  did  not  content  himself  with  barely  praying  for 
strength  and  grace,  but  his  faith,  relying  on  the  word  of  promise, 
put  itself  in  motion.  He  considered  his  "  ways,"  his  course  of  think- 
ing, speaking,  and  acting  ;  how  far  he  had  proceeded  in  it,  and 
whither  it  led  him ;  and  this  consideration  produced  a  conversion 
of  the  whole  man,  of  the  heart  and  its  affections,  from  the  creature 
to  the  Creator,  as  he  hath  revealed  himself  in  the  Scriptures  of  truth  : 
"  1  turned  my  feet  unto  thy  testimonies." 

60.  /  made  haste,  and  delayed  not  to  keep  thy  commandments. 

A  true  penitent  suffereth  no  time  to  be  lost  between  his  good  reso- 
lutions and  the  performance  of  them.  "  Draw  me,"  saith  the  church, 
u  and  we  will  run  after  thee."  Cant.  i.  4.  Andrew,  Peter,  and  others, 
stayed  not  for  a  second  call  from  Christ,  but  followed  him  immediate- 
ly upon  the  first.  By  deferring  our  return  to  duty,  we  lose  many 
comfortable  fruits,  which  it  would  have  produced  both  in  ourselves 
and  others,  while  the  difficulties  of  ever  returning,  and  the  danger 
of  never  returning,  are  daily  and  hourly  increasing. 

61.  The  bands,  or,  troops,  of  the  ungodly  have  robbed  me ;  but  I  have  not 
forgotten  thy  law. 

To  be  robbed  or  plundered  of  his  possessions  in  this  world  was  by 
no  means  a  case  peculiar  to  David.  The  primitive  Christians  were 
continually  so  treated  ;  and  our  Lord  gives  all  his  disciples  warning 
to  stand  prepared  for  such  events,  ready  in  disposition,  in  heart  and 
mind,  to  quit  all,  as  they  who  first  followed  him  literally  did.  The 
apostle  tells  us  of  some,  who  not  only  bore  patiently,  but  even  u  took 
joyfully,  the  spoiling  of  their  goods :"  the  reason  he  assigns  for  so 
extraordinary  a  behaviour  deserves  to  be  noted  and  remembered  ; 
"  knowing  that  they  had  in  heaven  a  better  and  an  enduring  sub- 
stance." Heb.  x.  34.  They  who  part  with  earth  to  gain  heaven, 
and  exchange  the  world  for  its  Maker,  certainly  lose  nothing  by  the 
bargain.  Nay,  there  will  come  an  hour,  when,  for  that  foretaste  of 
glory  which  a  good  conscience  affordeth  to  its  happy  possessor,  the 
dearest  lover  of  mammon  would  joyfully  give  up  all  the  gold  of  Peru, 
and  all  the  diamonds  of  Indostan. 

62.  At  midnight  1  will  rise  to  give  thanks  unto  thee,  because  of  thy  righte- 
ous judgments. 

So  far  were  temporal  losses  from  causing  the  Psalmist  to  forsake 
God,  that  he  sought  him  the  more  earnestly  and  fervently  on  that 
account,  rising  "  at  midnight  to  give  thanks"  for  all  his  "  righteous 
judgments"  and  dispensations  towards  his  servants.  Thus  Paul 
and  Silas,  not  only  impoverished,  but  imprisoned,  for  the  testimony 
of  Jesus,  yet  in  that  situation,  with  their  feet  fast  in  the  stocks,  sang 


A    COMMENTARY    ON    THE    PSALMS-  441 

"  praises  at  midnight,"  thereby  turning  their  night  into  day,  and 
their  prison  into  a  paradise  ;  when,  lo,  their  hallelujahs  ascended  to 
heaven,  and  God  arose  to  judgment ;  the  earth  trembled,  the  doors 
were  opened,  the  chains  fell  off,  the  gaoler  and  his  family  were  con- 
verted, and  the  apostles  set  at  liberty.  And  although  there  be  no 
obligation  upon  men  to  "  rise  at  midnight,"  in  order  to  "  give  thanks ;" 
yet,  if  they  who  awake  at  that,  or  any  other  time,  would  accustom 
their  hearts,  at  least,  to  so  divine  an  exercise,  they  would  find  it  al- 
ways productive  of  the  most  comfortable  effects. 

63.  /  am  a  companion  of  all  them  that  fear  thee,  and  of  them  that  keep 
thy  precepts. 

As  no  sufferings  should  make  us  neglect  our  intercourse  with 
God,  so  neither  should  they  tempt  us  to  forsake  the  communion  of 
saints,  or  fellowship  of  them  who  "  fear  God,  and  work  righteous- 
ness." These  are  knit  together  in  love,  as  members  of  the  same 
mystical  body,  insomuch  that  "  if  one  member  suffer,  or  be  honoured, 
all  the  members  should  suffer,  or  be  honoured  with  it ;"  these  we 
should  own  at  all  times,  in  prosperity  and  in  adversity  ;  with  these 
should  our  acquaintance  and  conversation  be,  for  the  mutual  im- 
provement and  consolation  of  them  and  of  ourselves.  Of  such  was 
David  a  "  companion,"  and  such  the  Redeemer  himself  "  is  not 
ashamed  to  call  brethren."     Heb.  ii.  11. 

64.  The  earth,  O  Lord,  is  full  of  thy  mercy :  teach  me  thy  statutes. 

Heaven  and  earth,  and  all  that  are  therein,  declare,  from  day  to 
day,  the  "  mercy"  of  their  Creator  and  Preserver,  which  is  "  over  all 
his  works."  And  his  goodness  thus  displayed  through  the  outward 
and  visible  world,  forbids  us  to  doubt  of  his  loving  kindness  towards 
those  immortal  spirits,  wThich,  in  tenements  of  mortal  clay,  make,  for 
a  while,  their  abode  here  below  ;  during  which  short  period,  they 
beseech  him  earnestly  to  grant  them  such  a  portion  of  that  saving 
knowledge,  which  is  his  gift,  as  may  secure  to  them,  when  they 
shall  depart  hence,  a  place  in  a  happier  country,  and  a  more  endu- 
ring city.     "  Teach  me  thy  statutes  !" 

TETH.— PART  IX. 

G5.  Tliou  hast  dealt  well  with  thy  servant,  O  Lord,  according  to  thy  word. 

As  the  sense  of  our  wants  should  prepare  the  mind  for  prayer,  so 
gratitude  for  blessings  received  should  tune  the  heart  to  praise.  In 
preferring  our  petitions,  self-love  may  sometimes  have  a  share ;  but 
thankfulness  is  the  offspring  of  an  ingenuous  spirit,  and  the  love  of 
God.  Let  a  man  carefully  recount  the  divine  mercies  shown  to  him 
from  his  birth,  considering  withal  how  unworthy  he  hath  been  of 
the  least  of  those  mercies,  as  also  how  far  preferable  his  state  is  to 
that  of  many  others,  and  he  will  find  reason  tt  in  all  things  to  give 
thanks,"  to  acknowledge,  with  David,  the  goodness  and  truth  of  Je- 
hovah, and  to  say,  "  Thou  hast  dealt  well  with  thy  servant,  O  Lord, 
according  to  thy  word." 

56 


442  A   COMMENTARY    ON    THE    PSALMS. 

66.  Teach  me  good  judgment  and  knowledge;  for  1  have  believed  thy  com- 
mandments. 

From  thanksgiving,  the  Psalmist  returneth  again  to  prayer,  as, 
while  we  continue  in  this  world,  we  must  all  do.  The  gift  for 
which  he  now  prayeth,  is  that  of  "  a  good  judgment  with  knowl- 
edge;" as  the  former  must  enable  us  to  make  a  proper  use  of  the 
latter.  The  word  ore,  which  is  here  translated  "judgment,"  signi- 
fies bodily  "  taste,"  and  that  faculty  in  the  mind  which  answers  to  it, 
the  faculty  of  discerning,  distinguishing,  and  judging  rightly  of 
things  moral  and  spiritual,  as  the  palate  doth  of  meats,  their  differ- 
ent flavours  and  qualities.  Without  this  taste  or  discretion,  we  mis- 
take falsehood  for  truth  in  our  studies,  and  wrong  for  right  in  our 
practice ;  superstition  and  enthusiasm  may  pass  with  us  for  religion, 
or  else  licentiousness  may  intrude  itself  upon  us,  under  the  name 
and  notion  of  liberty:  in  a  word,  our  learning  and  knowledge  prove 
useless,  if  not  prejudicial,  to  us.  A  sound  mind  therefore  should, 
above  all  things,  be  desired  of  God  in  our  prayers  ;  and  those  pray- 
ers will  be  heard,  when  we  can  sincerely  profess  a  readiness  to  be  di- 
rected by  God's  laws,  through  faith  in  their  author,  his  promises 
and  threatenings  ;  on  which  ground  David  urgeth  his  request ;  "  for 
I  have  believed  thy  commandments." 

67.  Before  I  was  afflicted,  I  went  astray:  but  now  have  I  kept  thy  word. 

We  collect  from  this  verse,  that  prosperity  is  too  often  the  parent 
of  sin  ;  that  adversity  is,  first,  its  punishment,  then  its  remedy  ;  and 
that  every  considerate  man,  who  hath  been  afflicted,  will  thankfully 
acknowledge  as  much.  "When  afflictions  fail  to  have  their  due  ef- 
fect, the  case  is  desperate.  They  are  the  last  remedy  which  indul- 
gent Providence  uses  ;  and  if  they  fail,  we  must  languish  and  die 
in  misery  and  contempt.  Vain  men !  how  seldom  do  we  know 
what  to  wish  or  to  pray  for  !  When  we  pray  against  misfortunes, 
and  when  we  fear  them  most,  we  want  them  most.  The  shortest 
and  the  best  prayer  which  we  can  address  to  Him  who  knows  our 
wants,  and  our  ignorance  in  asking,  is  this — Thy  will  be  done." 
Lord  Bolingbroke's  Reflections  on  Exile,  p.  276. 

68.  Thou  art  good,  and  doest  good :  teach  me  thy  statutes. 

In  other  words,  as  Bishop  Patrick  hath  well  connected  and  para- 
phrased it,  "  Thou  art  in  thine  own  nature  kind  and  good  ;  and 
nothing  else  can  proceed  from  thee,  who  designest  our  good,  even 
when  thou  afflictest  us  ;  take  what  methods  thou  pleasest  with  me, 
only  teach  me  effectually  to  do  as  thou  wouldst  have  me." 

69.  The  proud  have  forged  a  lie  against  me:  but  I  will  keep  thy  precepts 
with  my  whole  heart. 

Every  disciple  of  Christ,  who,  like  his  Master,  goeth  contrary  to 
the  ways  of  the  world,  and  condemneth  them,  must  expect  to  be, 
like  that  Master,  slandered  and  calumniated  by  the  world.  To  such 
slanders  and  calumnies,  a  good  life  is  the  best  answer.  When  a 
friend  once  told  Plato,  what  scandalous  stories  his  enemies  had  prop- 


A   COMMENTARY   ON   THE    PSALMS.  443 

agated  concerning  him,  "  I  will  live  so,"  replied  that  great  philoso- 
pher, "  that  nobody  shall  believe  them." 

70.  Their  heart  is  as  fat  as  grease  ;  but  /  delight  in  thy  law. 
"  The  fatness  of  the  heart"  implieth,  in  this  place,  two  things  in 
those  of  whom  it  is  affirmed  ;  luxury,  and  its  consequence,  insensi- 
bility to  those  spiritual  and  divine  trutbs,  which  are  not  only  the 
study,  but  the  "  delight,"  of  temperate  and  holy  persons,  who  gladly 
fly  from  large  companies,  full  tables,  costly  meats,  and  rich  wines, 
to  enjoy  in  private  the  more  exalted  pleasures  of  abstinence,  medi- 
tation, and  prayer. 

71.  It  is  good  for  me  that  I  have  been  afflicted:  thai  I  might  learn  thy 
statutes. 

God's  statutes  are  best  learned  in  the  school  of  affliction,  because 
by  affliction  the  great  impediments  to  our  learning  them  are  re- 
moved ;  pride  is  subdued,  and  concupiscence  is  extinguished.  "  He 
that  hath  suffered  in  the  flesh,"  saith  an  apostle,  "  hath  ceased  from 
sin ;"  1  Pet.  iv.  1  ;  and  in  an  immunity  from  sin  consisteth  one  of 
the  greatest  felicities  of  heaven,  which  thus  descends  into  the  afflicted 
soul,  so  as  to  render  even  the  state  of  sickness  itself,  in  some  sort, 
desirable.  Strange  as  this  proposition  may  appear,  the  reader  will 
find  its  truth  demonstrated,  by  the  inimitable  bishop  Jeremy  Taylor, 
in  that  truly  golden  tract,  The  Rule  and  Exercises  of  Holy  Dying, 
chap.  iii.  sect.  6,  on  The  Advantages  of  Sickness. 

72.  The  law  of  thy  mouth  is  better  unto  me  than  thousands  of  gold  and 
silver. 

Affliction  taketh  from  us  the  inclination  to  offend,  and  it  giveth 
us,  in  return,  a.  knowledge  of  that  law  which  "  is  better,"  and  which, 
when  we  are  thoroughly  acquainted  with  it,  we  shall  esteem  to  be 
better,  "  than  thousands  of  gold  and  silver  ;"  better  in  its  nature,  for 
it  is  from  heaven,  they  are  from  the  earth  ;  better  in  its  use,  for  it 
bringeth  salvation  to  our  souls,  whereas  they  can  only  procure^  sus- 
tenance for  the  body  ;  better  in  point  of  duration,  for  the  benefits  of 
one  are  certain  and  eternal,  the  advantages  of  the  others  temporaL 
and  uncertain.  Blessed  are  they  who  seek  in  the  Scriptures  the  true 
riches  ;  who  traffic  for  the  spiritual  gains  of  celestial  wisdom  ;  for 
surely  "  the  merchandise  of  it  is  better  than  the  merchandise  of 
silver,  and  the  gain  thereof  than  fine  gold."     Prow  iii.  1  i. 


TWENTY-FIFTH  DAY.— EVENING  PRAYER. 

JOD.— PART  X. 

73.  Thy  hands  have  made  me,  and  fashioned  me  ;  give  me  understanding, 
that  I  may  learn  thy  commandments. 

The  formation  of  man  was  the  last  and  noblest  work  of  God,  and 
it  is  a  standing  miracle  of  divine  wisdom  and  power.     The  con- 


444  A    COMMENTARY    ON    THE    PSALMS. 

sideration  that  God  made  us,  is  here  urged  as  an  argument  why  he 
should  not  forsake  and  reject  us,  since  every  artist  hath  a  value  for 
his  own  work,  proportioned  to  its  excellence.  It  is,  at  the  same  time, 
an  acknowledgment  of  the  service  we  owe  him,  founded  on  the 
relation  which  a  creature  beareth  to  his  Creator.  And  the  petition 
implieth  in  it  a  confession  of  our  present  inability  to  know  his  will 
without  his  revelation,  and  to  do  it  without  his  grace. 

74.  They  that  fear  thee  will  be  glad  when  they  see  me ;  because  I  have 
hoped  in  thy  word. 

They  who  "  fear  God"  are  naturally  "  glad  when  they  see"  and 
converse  with  one  like  themselves  ;  but  more  especially  so,  when  it 
is  one  whose  faith  and  patience  have  carried  him  through  troubles, 
and  rendered  him  victorious  over  temptations ;  one  who  hath 
"  hoped  in  God's  word,"  and  hath  not  been  disappointed.  Every 
such  instance  affordeth  fresh  encouragement  to  all  those  who,  in  the 
course  of  their  warfare,  are  to  undergo  like  troubles,  and  to  encounter 
like  temptations.  In  all  our  trials,  let  us  therefore  remember  that 
our  brethren,  as  well  as  ourselves,  are  deeply  interested  in  the  event, 
which  may  either  strengthen  or  weaken  the  hands  of  multitudes. 

75.  1  know,  O  Lord,  that  thy  judgments  are  right,  and  tYidXthou  in  faithful- 
ness hast  afflicted  me. 

This  humble,  pious,  and  dutiful  confession  will  be  made  by  every 
true  child  of  God,  when  under  the  correction  of  his  heavenly  Father. 
From  whatever  quarter  afflictions  come  upon  us,  they  are  "the 
judgments  of  God,"  without  whose  providence  nothing  befalleth  us. 
His  judgments  are  always  "  right  or  just,"  duly  proportioned  to  the 
disease  and  strength  of  the  patient ;  in  sending  them,  God  is 
"  faithful"  and  true  to  his  word,  wherein  he  hath  never  promised  the 
crown  without  the  cross,  but  hath,  on  the  contrary,  assured  us,  that 
one  will  be  necessary  in  order  to  our  obtaining  the  other  ;  and  that 
they  who  are  beloved  by  him  shall  not  sin  with  impunity,  nor  go 
astray  without  a  call  to  return.  All  this  we  ought  to  "  know,"  or  to 
be  assured  of  beyond  doubt,  as  we  may  be  from  the  many  declara- 
tions in  Scripture,  from  our  own  experience,  and  from  that  of  others. 

76.  Let,  I  pray  thee,  thy  mercy  and  kindness  be  for  my  comfort,  according 
to  thy  loord  unto  thy  servant. 

In  the  former  verse  the  criminal,  finding  that  the  hand  of  God 
was  upon  him,  had  owned  the  justice  and  the  faithfulness  of  his 
judge  in  the  punishment  inflicted.  Judgment  having  thus  had  her 
perfect  work,  the  offender,  now  humbled  and  penitent,  maketh  appli- 
cation to  the  throne#of  grace,  and  sueth  for  that  mercy  which  God, 
by  his  "word,"  hath  promised  to  his  servants,  who  are  chastened, 
not  for  their  destruction,  but  for  their  salvation.  When  God's  "judg- 
ments" have  brought  us  to  an  acknowledgment  of  our  sins,  his 
"  merciful  kindness"  will  speedily  be  our  "comfort." 

77.  Let  thy  tender  mercies  come  unto  me,  that  I  may  live  :  for  thy  law  is 
my  delight. 

The  mercies  of  God  are  "  tender  mercies,"  they  are  the  mercies 


A    COMMENTARY   ON    THE    PSALMS.  445 

of  a  father  to  his  children,  nay,  tender  as  the  compassion  of  a 
mother  over  the  son  of  her  womb.  They  "  come  unto"  us  when  we 
are  not  able  to  go  to  them.  By  them  alone  we  "  live"  the  life  of 
faith,  of  love,  of  joy  and  gladness.  And  to  such  as  "delight"  in  his 
law,  God  will  grant  these  mercies,  and  this  life  ;  he  will  give  them 
pardon,  and,  by  so  doing,  he  will  give  them  life  from  the  dead. 

78.  Let  the  proud  be  ashamed,  for  they  dealt  perversely  with  me  without  a 
cause  ;  but  /  will  meditate  in  thy  precepts. 

This  complaint  of  the  Psalmist  hath  been  made  by  the  faithful 
in  all  ages,  that  the  men  of  the  world  "  dealt  perversely  with  them 
without  a  cause,"  or  oppressed  them  falsely,  first  spreading  slanders 
and  calumnies  concerning  them,  and  then  persecuting  them  for 
those  supposed  crimes.  Such  usage  should  have  no  other  effect 
upon  us  than  it  had  upon  David.  He  prayed  that  "  shame"  and 
disappointment  might  teach  humility  to  the  "  proud,"  and  applied 
himself  still  more  and  more  to  meditate  in  the  "  precepts"  of  his  God. 

79.  Let  those  that  fear  thee  turn  unto  me,  and  those  that  have  known  thy 
testimo?iies. 

David  beseecheth  God,  if  any  good  men  had  been  alienated  from 
him,  either  through  fear,  prejudice,  or  offence,  that  they  might  re- 
turn to  him,  join  and  acknowledge  him.  To  thee,  O  thou  Son  of 
David  and  King  of  the  spiritual  Israel,  let  those  among  thy  people, 
who,  through  any  temptation,  have  fallen  from  their  allegiance,  re- 
turn and  be  subject. 

80.  Let  my  heart  be  sound  in  thy  statutes  ;  that  I  be  not  ashamed. 

This  is  a  prayer  necessary  for  all  men  to  use  at  all  times,  but 
more  particularly  in  seasons  of  persecution  and  temptation.  By 
"  soundness  of  heart"  is  meant  solidity  and  steadfastness  in  grace  and 
virtue,  as  opposed  to  the  mere  form  of  godliness  or  fair  show  of  the 
hypocrite,  which  conceal  the  rottenness  and  corruption  lurking  with- 
in ;  and  also  to  the  sudden  and  vanishing  goodness  of  the  tempo- 
rary convert,  which  quickly  disappears  like  the  morning  dew,  and 
withers  like  the  seed  sown  on  a  rock.  When  internal  holiness  ac- 
companies and  actuates  that  which  is  external,  when  the  word  is 
thoroughly  rooted,  and  faith  hath  acquired  the  sovereignty  over  our 
desires',  then  our  "hearts"  are  "  sound  in  God's  statutes,"  and  there 
is  hope  that,  in  the  day  of  trial,  we  shall  not  give  our  brethren 
cause  to  be  ashamed  of  us,  nor  be  ourselves  "  ashamed"  before  God. 


CAPH.-PART  XL 

81.  My  soulfainteth  for  thy  salvation:  but  /  hope  in  thy  word,  or,  /  have 
expected  thy  word. 

Thus  have  the  true  servants  of  God,  in  every  age,  expressed  their 
ardent  desire  of  his  salvation.  Thus  did  the  patriarchs,  the  proph- 
ets, the  kings,  and  the  faithful  people,  formerly  wish  to  behold  the 
advent  of  their  Saviour  in  the  flesh ;  until  Simeon,  taking  him  in 


446  A    COMMENTARY    ON   THE    PSALMS. 

his  arms,  spoke  what  they  would  all  have  spoken  had  they  been 
present,  "  Lord,  now  lettest  thou  thy  servent  depart  in  peace,  accord- 
ing to  thy  word  ;  for  mine  eyes  have  seen  thy  salvation."  But  the 
Bridegroom  was  soon  taken  away,  and  the  heavens  have  received 
him,  until  the  restitution  of  all  things ;  for  which  the  church  upon 
earth  at  this  day  waiteth  and  prayeth ;  that  she  may  be  delivered 
from  all  her  troubles,  and  inseparably  united  to  him  in  whom  she 
delighteth.  Every  individual,  when  oppressed  by  sin  and  sorrow, 
may  make  his  supplication  in  the  same  words,  for  that  salvation 
which  is  by  grace,  through  faith. 

82.  Mine  eyes  fail  for  thy  word,  saying,  IVJien  wilt  thou  comfort  me  ? 

While  the  promised  salvation  is  delayed,  the  afflicted  soul  think- 
eth  every  day  a  year,  and  looketh  toward  heaven  for  the  accomplish- 
ment of  God's  word,  saying  to  "  her  Friend  and  her  Beloved,  When 
wilt  thou  comfort  me  ?     Come,  Lord  Jesu,  come  quickly  !"* 

83.  For  I  am  become  like  a  bottle  in  the  smoke :  yet  do  I  not  forget  thy 
statutes. 

"  Bottles"  among  the  Jews  were  made  of  skins.  One  of  these, 
if  exposed  to  heat  and  u  smoke,"  would  become  shrivelled  and  use- 
less. Such  a  change  will  labour  and  sorrow  cause  in  the  human 
frame ;  and  the  Psalmist  here  complaineth,  that  his  beauty  and  his 
strength  were  gone  ;  the  natural  moisture  was  dried  up  ;  in  conse- 
quence of  which,  the  skin  shrivelled,  and  both  colour  and  vigour  de- 
parted from  him.  Disease  and  old  age  will  produce  the  same  sad 
effects  in  us  all ;  but  the  body's  weakness  is  the  soul's  strength  ;  as 
the  outward  man  decayeth,  the  inward  man  is  renewed :  "  I  do  not 
forget  thy  statutes." 

84.  How  many  are  the  days  of  thy  servant  ?  When  wilt  thou  execute  judg- 
ment on  them  that  persecute  me  ? 

The  well-beloved  John  heard  a  question,  of  the  same  import  with 
this,  asked  by  the  spirits  of  the  martyrs,  that  Had  left  their  bodies, 
and  were  waiting,  in  the  separate  state,  for  the  day  of  retribution. 
The  answer  which  was  made  to  them,  may  likewise  satisfy  our  im- 
patience, when  suffering  affliction  and  persecution :  M  I  saw  under 
the  altar  the  souls  of  them  that  were  slain  for  the  word  of  God,  and 
for  the  testimony  which  they  held.  And  they  cried  with  a  loud 
voice,  saying,  How  long,  O  Lord,  holy  and  true,  dost  thou  not  judge 
and  avenge  our  blood  on  them  that  dwell  on  the  earth  ?  And  white 
robes  were  given  unto  every  one  of  them,  and  it  was  said  unto  them, 

*  "  Defecerunt  oculi  mei."  Ambrosius :  "  Nonne  quando  aliquem  desideramus  et 
speramus  adfore,  e6  dirigimus  oculos  unde  speramus  esse  venturum  ?  Sic  tenerre  uxor 
aetatis,  de  specula,  lilorali  indefessa  expectatioue  conjugis  prasstolatur  adventum :  ut 
quamcunque  navim  viderit,  illic  putat  conjugem  navigare,  metuatque  ne  videndi  gratia 
dilecti,  alius  antevertat,  nee  ipsa  possit  prima  dicere,  Video  te,  mi  marite."  Vide  reliqua 
apud  Ambrosium,  ejusdem  plane  spiritus,  nee  tamen  potui  temperare,  quin  ha;c  exscri- 
berem.  Sic  affectus  est  quisquis  cum  Paulo  dissolvi  cupit,  et  esse  cum  Christo.  Sic 
denique  qui  semel  gustato  bono  Dei  verbo,  ut  idem  Paulus  ait,  sibi  postea  relictus,  deficit 
taedio  sui,  ac  reddi  sibi  poslulat  prsegustatam  euavwsimi  amoris  duicedinem. — BosaueU 


A    COMMENTARY    ON    THE    PSALMS.  447 

that  they  should  rest  yet  for  a  little  season,  until  their  fellow-servants 
also,  and  their  brethren,  that  should  be  killed  as  they  were,  should 
be  fulfilled."     Rev.  vi.  9,  &c 

85.  The  proud  have  digged  pits  for  me,  which  are  not  after  thy  law. 

The  manner  of  taking  wild  beasts  was  by  "  digging  pits,"  and 
covering  them  over  with  turf,  upon  which  when  the  beast  trod,  he 
fell  into  the  pit,  and  was  there  confined  and  taken.  But  there  was 
a  "  law,"  that  if  a  pit  were  left  open,  and  a  tame  beast,  an  ox,  or  an 
ass,  fell  into  it,  the  owners  of  the  pit  should  make  good  the  damage : 
Exod.  xxi.  33.  Much  more  shall  men  be  called  to  a  severe  account, 
who  purposely  lay  snares  and  stumbling-blocks  before  the  feet  of 
their  innocent  brethren,  to  cause  them  to  fall  and  perish. 

.  86.  All  thy  commandments  are  faithful :  they  persecute  me  wrongfully  ; 
help  thou  me. 

Man  is  perfidious  and  deceitful,  God  is  "faithful"  and  true;  he 
hath  promised  to  "  help"  those  who  suffer  "  wrongfully,"  and  he  will, 
in  the  end,  show  himself  to  be  the  avenger  of  all  such.  Let  them 
wait  with  patience,  since  the  King  of  Righteousness  himself  suffered 
as  a  malefactor,  before  he  entered  into  his  glory. 

87.  They  had  almost  consumed  me  upon  earth;  but  I  forsook  not  thy  pre- 
cepts. 

However  low  the  church,  or  any  member  thereof,  may,  by  perse- 
cution and  tribulation,  be  brought  upon  earth,  yet  nothing  can  separ- 
ate them  from  the  love  of  God,  while  they  "  forsake  not  his  precepts," 
nor  disbelieve  his  promises.  The  soul,  we  know,  must  forsake  the 
body  ;  but  God  will  forsake  neither. 

88.  Quicken  me  after  thy  loving-kindness,  so  shall  I  keep  the  testimony  of 
thy  mouth. 

Through  the  "loving-kindness"  of  God  our  Saviour,  the  Spirit  of 
life  is  given  unto  us,  by  whose  "quickening"  influences  we  are  re- 
vived, when  sunk  in  sins,  or  in  sorrows,  and  are  enabled  with  joy 
and  gladness,  to  persevere  in  keeping  the  testimony  of  his  "  mouth." 


LAMED.— PART  XII. 

89.  For  ever,  O  Lord,  thy  word  is  settled  in  heaven:  or,  Tlwu  art  for  ever, 
O  Lord,  thy  word  is  settled  in  heaven.  90.  Tliy  faith ft dness  is  unto  all  gener- 
ations:  thou  hast  established  the  earth,  and  it  abidelh.  91.  They  continue 
this  day  according  to  thine  ordinances :  for  all  are  thy  servants. 

The  eternity  of  Jehovah,  and  the  immutability  of  his  counsels,  are 
considerations  which  afford  comfort  and  encouragement  to  his  peo- 
ple, when  their  enemies  are  in  arms  against  them.  Even  in  this 
world  the  unwearied  "  heavens  "  continue  to  perform  invariably  their 
operations  upon  themselves  and  the  bodies  placed  in  them  ;  while 
the  globe  of  the  "earth,"  retaining  its  original  form  and  coherence  of 
parts,  still,  as  at  the  beginning,  supports  and  maintains  the  successive 


448  A    COMMENTARY    ON   THE    PSALMS. 

"  generations  "  of  men,  which  live  and  move  upon  it,  to  whom  the 
faithful  promises  of  God  are  fulfilled  from  age  to  age.  Thus  doth 
the  unchangeable  order  of  nature  itself  point  out  to  us  the  truth  of 
her  great  Author,  and  at  the  same  time  reprove  the  eccentric  motions 
of  rebellious  man.  The  heavens  and  the  earth  continue  this  day- 
according  to  thine  "  ordinance,"  O  Lord,  "  for  all  things  are  thy  ser- 
vants;" all  invariably  serve  thee,  except  man,  who  alone  was  en- 
dowed with  reason  that  he  might  obey  and  glorify  thee  in  this  life, 
and  that  which  is  to  come ! 

92.  Unless  thy  law  had  been  my  delights,  I  should  have  then  perished  in 
mine  affliction. 

The  Psalmist  assureth  us,  from  his  own  experience,  how  pleasant 
and  how  profitable,  in  time  of  trouble,  is  the  meditation  on  the  fidel- 
ity of  God,  as  displayed  in  the  stability  of  his  wTorks.  The  "  de- 
lights," by  this  afforded,  sustained  his  soul  in  "  afflictions,"  which 
must  otherwise  have  brought  him  to  an  end.  And  the  same  ever- 
lasting word  shall  be  the  believer's  support  and  consolation,  even 
when  the  heavens  shall  melt  around  him  with  fervent  heat,  and  the 
earth,  and  all  that  is  therein,  shall  be  burnt  up.  "  Heaven  and  earth 
shall  pass  away,"  saith  he  who  made  them,  "  but  my  word  shall  not 
pass  away." 

93.  I  will  never  forget  thy  precepts :  for  with  them  thou  hast  quickened  me. 

Great  are  the  necessities,  and  many  the  disorders  of  the  soul ;  but 
in  the  Scripture  there  is  provision  and  medicine  for  them  all ;  and 
according  to  our  various  wants  and  maladies,  God  relieveth  and 
"  quickeneth "  us,  sometimes  with  one  part  of  his  word,  sometimes 
with  another.  Now,  when  we  have  found  ourselves  thus  benefitted, 
at  any  time,  by  a  particular  passage  of  holy  writ,  we  should  "  never 
forget,"  but  remember  and  treasure  it  up  in  our  minds,  against  a 
like  occasion,  when  the  same  affliction  and  temptation  may  again 
befall  us. 

94.  /am  thine  ;  save  me,  for  I  have  sought  thy  precepts. 

The  double  relation  which  we  have  the  honour  to  bear  to  God  by 
creation  and  by  redemption,  as  the  work  of  his  hands,  and  the  pur- 
chase of  his  blood,  is  a  most  endearing  and  prevailing  argument  with 
him,  to  "  save"  us  from  our  enemies.  But  then  let  it  be  remembered, 
that  no  man  can  say  to  God  with  a  good  conscience,  "  I  am  thine," 
unless  he  can  also  go  on,  and  say,  "  I  have  sought  thy  precepts,"  I 
desire  to  serve  and  obey  thee  alone ;  since,  after  all,  "  his  servants 
we  are  to  whom  we  obey ;"  and  if  sin  be  our  master,  how  can  we  say 
to  a  master,  whose  interest  is  directly  opposite,  "lam  thine  ?" 

95.  The  wicked  have  waited  for  me  to  destroy  me:  but  I  will  consider  thy 
testimonies. 

In  the  preceding  verse,  David  besought  God  to  "save"  him.  The 
reason  of  that  prayer  is  here  assigned,  namely,  because  "  the  wicked 
lay  in  wait  for  him  to  destroy  him,"  as  they  afterwards  did  to  destroy 


A    COMMENTARY    ON   THE    PSALMS.  449 

vone  whom  the  afflicted  and  persecuted  Psalmist  represented.  Spir- 
itual enemies  are  continually  upon  the  watch  to  destroy  us  all ;  and 
we  can  no  way  escape  their  wiles,  but  by  "  considering/5  so  as  to 
understand  and  observe,  God's  "  testimonies." 

96.  I  have  seen  an  end  of  all  perfection :  but  thy  commandment  is  exceed- 
ing broad. 

Of  "  all  perfection"  in  this  world,  whether  of  beauty,  wit,  learning, 
pleasure,  honour,  or  riches,  experience  will  soon  show  us  the  "  end." 
But  where  is  the  end  or  boundary  of  the  word  of  God?  Who  can 
ascend  to  the  height  of  its  excellency  ;  who  can  fathom  the  depth  of 
its  mysteries  ;  who  can  find  out  the  comprehension  of  its  precepts,  or 
conceive  the  extent  of  its  promises ;  who  can  take  the  dimensions 
of  that  love  of  God  to  man  which  it  describeth,  or  that  love  of  man 
to  God  which  it  teacheth  !  The  knowledge  of  one  thing  leadeth  us 
forward  to  that  of  another,  and  still,  as  we  travel  on,  the  prospect 
opens  before  us  into  eternity,  like  the  pleasant  and  fruitful  mountains 
of  Canaan,  rising  on  the  other  side  of  Jordan,  when  viewed  by  Moses 
from  the  top  of  Pisgah.  O  happy  reign  of  celestial  wisdom,  perma- 
nent felicity,  true  riches,  and  unfading  glory  !  while  we  contemplate 
thee,  how  "doth  the  world  lessen,  and  shrink  to  nothing  in  our  eyes ! 
Thy  blessings  faith  now  beholdeth,  but  it  is  charity  which  shall  here- 
after possess  and  enjoy  them. 

MEM.— PART  XIII. 

97.  O  how  I  love  thy  law  I    It  is  my  meditation  all  the  day. 

Words  cannot  express  the  love  which  a  pious  mind  entertaineth 
for  the  Scriptures.  They  are  the  epistle  of  God  to  mankind,  offering 
reconciliation,  peace,  and  union  wTith  himself  in  glory ;  containing 
reasons  why  we  should  love  him  and  each  other,  with  directions  how 
to  show  forth  that  love,  which,  as  the  apostle  saith,  is  "  the  fulfilling 
of  the  law."  Rom.  xiii.  10.  On  some  portions  of  these  Scriptures 
should  our  "meditation  "  be  continually,  and  "  each  day"  should  add 
something  to  our  knowledge,  to  our  faith,  to  our  virtue. 

98.  Thou  through  thy  commandments  hast  made  me  wiser  than  mine  ene- 
mies :  for  they  are  ever  with  me.  99.  /  have  more  understanding  than  all 
my  teachers :  for  thy  testimonies  are  my  meditation.  100.  I  understand  more 
than  the  ancients :  because  I  keep  thy  precepts. 

The  "commandments"  of  God  were  "ever  with"  David  ;  the  "tes- 
timonies" of  God  were  his  "  meditation  ;"  and  the  "  precepts"  of  God 
it  was  his  care  to  "  observe  ;"  therefore  his  wisdom  exceeded  the 
policy  of  his  "  enemies,"  the  learning  of  his  "  teachers,"  and  the  ex- 
perience of  the  "  ancients."  Thus,  by  the  wisdom  of  the  Scriptures, 
did  the  holy  Jesus,  in  the  days  of  his  flesh,  confound  his  adversaries, 
astonish  the  teachers  of  the  law,  and  instruct  the  aged.  And  it  is 
the  high  prerogative  of  the  Scriptures,  at  all  times,  to  render  youth 
and  simplicity  superior  to  the  inveterate  malice  and  subtilty  of  the 
grand  deceiver  and  his  associates. 

57 


450  A   COMMENTARY    ON    THE    PSALMS. 

101.  /  have  refrained  my  feet  from  every  evil  way,  that  I  might  keep  thy 
word. 

The  foundation  of  all  religion  must  be  laid  in  mortification  and 
self-denial  ;  for  since  the  will  of  fallen  men  is  contrary  to  the  will 
of  God,  we  must  abstain  from  doing  the  one  in  order  to  do  the  other. 
Thfc.  affections  may  be  styled  the  "feet"  of  the  soul,  and  unless  these 
be  "  refrained  from  evil  ways,"'  no  progress  can  be  made  in  that  way 
which  alone  is  good  and  right ;  we  cannot  "  keep  God's  word." 

102.  I  have  not  departed  from  thy  judgments  ;  for  thou  hast  taught  me. 

Perseverance  is  the  effect  of  instruction  from  above,  by  the  Spirit, 
through  the  word  :  and  our  heavenly  Teacher  dirTereth  from  all 
others  in  this,  that,  with  the  lesson,  he  bestoweth  on  the  scholar  both 
a  disposition  to  learn  and  an  ability  to  perform. 

103.  How  sweet  are  thy  words  unto  my  taste  !  yea,  sweeter  than  honey  to 
my  mouth. 

The  soul  hath  its  "  taste,"  as  well  as  the  body,  and  that  taste  is 
then  in  good  order,  when  the  "  words"  of  Scripture  are  "  sweet"  to 
the  soul,  as  "honey"  is  to  the  mouth.  If  they  are  not  always  so,  it 
is  because  our  taste  is  vitiated  by  the  world  and  the  flesh  ;  and  we 
shall  ever  find  our  relish  for  the  word  of  God  to  be  greatest,  when 
that  for  the  world  and  the  flesh  is  least,  in  time  of  affliction,  sickness, 
and  death  ;  for  these  are  contrary  one  to  the  other.  In  heaven  the 
latter  will  be  no  more,  and  therefore  the  former  will  be  all  in  all. 

104.  Through  thy  precepts  I  get  understanding :  therefore  I  hate  every 
false  way. 

He  who  delighteth  to  study  the  Scriptures  will  "  understand"  from 
them  the  true  nature  of  righteousness  and  of  sin  ;  he  who  doth  un- 
derstand the  nature  of  each,  will  love  the  former;  and,  in  proportion, 
"hate"  the  latter:  and  with  that  which  we  thoroughly  hate,  we  will 
not  bear  to  have  any  connexion  ;  with  suspicion  and  jealousy  we 
shall  eye  it  approaching ;  with  courage  and  constancy  we  shall  arm 
and  fight  against  it ;  we  shall  make  no  peace,  nor  so  much  as  a 
truce  with  it ;  but,  as  faithful  soldiers  and  servants  of  Jesus  Christ, 
we  shall  aim  at  that  utter  extermination  of  it,  which  we  have  vowed, 
and  which,  through  the  Spirit  of  grace  and  power,  will  be  accom- 
plished, but  not,  perhaps,  totally,  till  our  life  and  warfare  shall  end 
together. 


TWENTY-SIXTH  DAY— MORNING  PRAYER. 

NUN.— PART  XIV. 

105.  Thy  word  is  a  lamp  unto  my  feet,  and  a  light  unto  my  path. 

Man  is  a  traveller,  his  life  is  a  journey,  heaven  is  his  end,  his  road 
lies  through  a  wilderness,  and  he  is  in  the  dark.  Thus  circum- 
stanced, how  earnestly  and  devoutly  ought  he  to  pray,  "  O  send  out 


A    COMMENTARY    ON    THE    PSALMS.  451 

thy  light  and  thy  truth  ;  let  them  lead  me,  let  them  bring  me  to  thy 
holy  hill,  and  to  thy  tabernacles  !"  Psalm  xxiii.  3.  For  surely  "  the 
commandment  is  a  lamp,  and  the  law  is  light ;  and  reproofs  of  in- 
struction are  the  way  of  life."  Prov.  vi.  23.  The  word  of  God  dis- 
covered to  us  our  errors  ;  it  showeth  us  where  we  lost  our  way,  and 
how  we  may  recover  it  again.  If  we  take  this  "  lamp"  in  our  hand, 
it  will  not  only  point  out  our  course  in  general,  but  also  direct  us  in 
every  step,  and  guide  our  "  feet"  aright  in  the  "  path"  of  holiness 
and  peace.  Thus,  through  the  devious  and  lonely  wilds  of  Arabia, 
was  Israel  once  conducted  to  the  land  of  promise,  by  the  illuminating 
pillar,  or  rather  by  Him  whose  presence  dwelt  in  the  midst  of  it. 

106.  /  have  sworn,  and  I  will  perform  it,  that  1  will  keep  thy  righteous 
judgments. 

Such  being  the  direction  afforded  by  the  word  of  God  to  a  be- 
nighted pilgrim,  David  had  obliged  himself,  in  the  most  solemn 
manner,  to  follow  that  direction.  Every  Christian  doth,  at  his  bap- 
tism, in  line  manner,  "  promise  and  vow  to  keep  God's  command- 
ments, and  to  walk  in  the  same  all  the  days  of  his  life."  The  nature 
and  extent  of  these  engagements  must  be  interpreted  according  to 
the  covenant  of  grace,  under  which  they  are  made.  The  command 
to  us  sinners  is,  that  we  should  repent,  and  believe  in  him,  who  will 
pardon  our  failings,  and  strengthen  our  infirmities,  that  we  may 
walk  as  becometh  his  disciples,  who,  though  they  ought  not  to  com- 
mit sin,  may  yet,  by  divine  grace,  be  restored  and  saved  from  it. 
"  These  things  write  I  unto  you,  that  ye  sin  not.  And  if  any  man 
sin,  we  have  an  advocate  with  the  Father,  Jesus  Christ  the  righteous; 
and  he  is  the  propitiation  for  our  sins."     1  John,  ii.  1. 

107.  /  am  afflicted  very  much :  quicken  me,  O  Lord,  according  to  thy 
word. 

The  faithful  servants  of  God  may  be  "  afflicted ;"  they  may  be 
"very  much"  and  grievously  afflicted  :  but  let  them  consider,  that 
by  afflictions,  their  corruptions  are  purged  away,  their  faith  is  tried, 
their  patience  perfected,  their  brethren  are  edified,  and  their  Master 
is  glorified.  Let  them  still  firmly  rely  on  the  divine  promise  of  grace 
and  salvation  ;  still  humbly  pray  for  its  accomplishment  in  them- 
selves :  "  Quicken  me,  O  Lord,  according  to  thy  word." 

108.  Accept,  I  beseech  thee,  the  free-will  offerings  of  my  mouth,  O  Lord  j 
and  teach  me  thy  judgments. 

The  "  offerings"  of  the  believer  are  prayer,  praise,  and  holy  reso- 
lutions and  vows,  like  that  of  the  Psalmist  above,  "to  keep  God's 
righteous  judgments,"  in  which  he  therefore  petitioneth  to  be  every 
day  more  and  more  "taught"  and  instructed  by  the  Spirit  of  truth. 
Christians  are  called  by  St.  Peter  "  a  royal  and  holy  priesthood,  ap- 
pointed to  offer  up  spiritual  sacrifices,  acceptable  to  God,  by  Jesus 
Christ."     1  Pet.  ii.  5,  9. 

109.  My  soul  is  continually  in  my  hand:  yet  do  I  not  forget  thy  law.    ^ 

To  have  one's  "  soul,"  ros,  or  life,  M  in  one's  hand,"  is  a  phrase 


452  A    COMMENTARY    ON    THE    PSALMS- 

often  used  in  Scripture,  and  implieth  going  in  continual  danger  of 
one's  life:  see  Judg.  xii.  3;  1  Sam.  xix.  5;  and  xxviii.  21;  Job, 
xiii.  14.  Great  and  incessant  as  David's  perils  were,  he  did  not 
"  forget"  God's  promises,  nor  his  precepts,  but  trusted  in  the  former, 
and  performed  the  latter.  St.  Paul  knew  that  "  in  every  city  bonds 
and  afflictions  awaited  him :  but  none  of  these  things,"  saith  he, 
"  move  me  ;  neither  count  I  my  life  dear  unto  myself,  so  that  I 
might  finish  my  course  with  joy."     Acts,  xx.  23. 

110.  The  wicked  have  laid  a  snare  for  me:  yet  I  erred  not  from  thy  pre- 
cepts. 

When  open  violence  fails  to  move  a  man  from  his  steadfastness, 
"  the  wicked  will  lay  snares"  for  him,  to  entice  him  into  sin,  by  the 
baits  of  honour,  pleasure,  or  profit ;  by  exposing  him  to  unavoidable 
temptations,  as,  when  David  was  driven  out  of  his  own  land,  to  live 
among  idolaters,  of  which  usage  he  complaineth,  1  Sam.  xxvi.  19 ; 
or  else,  by  making  laws  which  an  honest  man  cannot  obey  without 
sin,  or  refuse  to  obey  without  danger.  Numberless  are  the  traps  of 
one  kind  or  other,  which  human  wit  and  diabolical  malice,  in  con- 
junction, have  set  for  the  consciences  of  those  who  profess  them- 
selves to  be  the  servants  of  God ;  and  happy  is  that  servant  whom 
they  have  not  caused  to  "  err  from  the  precepts"  of  his  Master. 

111.  Thy  testimonies  have  I  taken  as  mine  heritage  for  ever :  for  they  are 
the  rejoicing  of  my  heart. 

The  "  testimonies"  of  God's  will,  his  word,  and  his  sacraments, 
are  the  bonds  and  the  deeds  by  which  we  hold  our  heavenly  "  in- 
heritance, as  heirs  of  God  and  joint  heirs  with  Christ."  Of  these 
deeds,  and  this  inheritance,  no  power  can  deprive  us ;  and  when 
"  they  are  the  rejoicing  of  our  hearts,"  we  shall  not,  by  preferring  an 
earthly  inheritance,  deprive  ourselves  of  them. 

112.  I  have  inclined  mine  heart  to  perform  thy  statutes  always,  even  unto 
the  end. 

The  "  inclination  of  the  heart"  to  good  is  the  work  of  God ;  but 
man  is,  nevertheless,  in  this  as  in  other  instances,  said  to  perform  it, 
when  he  listens  to  the  call,  and  obeys  the  motions  of  his  grace.  We 
are  not  to  judge  of  ourselves  by  what  we  sometimes  say  and  do,  but 
by  the  general  disposition  and  tendency  of  the  heart  and  its  affec- 
tions. When,  after  repeated  trials,  we  find  that  the  love  of  God 
casts  the  scale  against  the  love  of  the  world  ;  when  it  is  our  glory, 
our  delight,  our  treasure,  our  meat  and  drink  to  do  his  will,  and, 
against  all  opposition,  to  persevere  in  doing  it,  "even  unto  the  end  :" 
then  are  we  the  true  disciples  of  that  Master  whose  heart  was  ever- 
more inclined  to  do  good  ;  who  alone  performed  a  perfect  and  spot- 
less obedience,  and  persisted  in  working  the  work  of  him  that  sent 
him,  until,  with  his  last  breath,  he  declared  upon  the  cross,  "  It  is 
finished." 


A    COMMENTARY    ON    THE    PSALMS.  453 


SAMECH.— PART  XV. 

113.  1  hate  vain  thoughts:  but  thy  law  do  I  love. 

11  Love  and  hatred"  are  the  two  great  and  influencing  affections 
of  the  human  mind.  Since  the  fall,  they  have  been  misplaced.  By- 
nature  we  "  love  vain  thoughts,"  and  "  hate  the  law  of  God.  The 
carnal  mind  is  enmity  against  God,  for  it  is  not  subject  to  the  law 
of  God,  neither  indeed  can  be."  Rom.  viii.  7.  But  in  a  renewed 
mind  the  case  is  altered  ;  its  delight  is  in  the  law  of  God,  and  there- 
fore it  cannot  bear  "  vain  thoughts,"  which  are  contrary  to  that  law, 
and  exalt  themselves  against  it.  Thoughts  are  often  said  to  be  free  ; 
from  human  censure  they  are,  but  not  from  the  cognizance  and 
judgment  of  the  Omniscient.  The  mind  should  be  well  furnished 
with  proper  materials,  on  which  to  employ  itself.  We  shall  then  be 
secured  against  the  incursions  of  rambling,  conceited,  worldly,  im- 
pure, and  revengeful  thoughts,  which  otherwise  will  devour  half  our 
time,  and  appear  against  us,  to  our  unspeakable  amazement,  in  that 
day  when  tne  secrets  of  all  hearts  shall  be  revealed. 

114.  Thou  art  my  hiding-place,  and  my  shield:  1  hope  in  thy  word. 

From  vain  thoughts  and  vain  persons,  the  Psalmist  teacheth  us 
to  fly,  by  prayer,  to  God,  as  our  refuge  and  protector.  This  course 
a  believer  will  as  naturally  take,  in  the  hour  of  temptation  and  dan- 
ger, as  the  offspring  of  the  hen,  on  perceiving  a  bird  of  prey  hover- 
ing over  their  heads,  retire  to  their  "  hiding-place,"  under  the  wrings 
of  their  dam ;  or  as  the  warrior  opposeth  his  "  shield"  to  the  darts 
which  are  aimed  at  him. 

115.  Depart  from  me,  ye  evil-doers :  for  I  will  keep  the  commandments  of 
my  God. 

Safe  under  the  protection  of  the  Almighty,  David  bids  the  wicked 
u  depart  from  him  ;"  he  neither  fears  their  malice,  nor  will  follow 
their  counsels,  being  resolutely  determined  to  adhere  to  his  duty, 
and  to  "  keep  the  commandments  of  his  God."  He  who  hath  form- 
ed David's  resolution,  must,  like  him,  disclaim  and  renounce  the 
society  of  "  evil-doers  ;"  for  every  man  will  insensibly  contract  the 
good  or  bad  qualities  of 'the  company  which  he  keeps;  and  should, 
therefore,  be  careful  to  keep  such  as  will  make  him  w7iser  and  bet- 
ter, and  fit  him  for  the  goodly  fellowship  of  saints  and  angels. 

116.  Uphold  me  according  to  thy  ivoixl.  that  I  may  live:  and  let  me  not  be 
ashamed  of  my  hope.  117.  Hold  thou  me  up,  and  I  shall  be  safe :  and  1  will 
have  respect  unto  thy  statutes  continually. 

A  resolution  to  fly  from  evil,  and  to  do  good,  is  properly  followed 
by  an  earnest  and  repeated  prayer  to  be  "  upheld"  in  the  performance 
of  it  by  divine  grace,  "according  to  God's  word,"  and  promise  ;  that 
so  our  "  hope"  in  that  wTord  may  not  fail,  and  put  us  to  "  shame" 
before  our  enemies  ;  that  we  may  be  "  saved"  from  falling,  and  en- 
abled, in  our  walking,  to  have  "  respect  unto  the  divine  statutes  con- 
tinually."    How  necessary  is  this  prayer  to  be  made  by  creatures 


454  A    COMMENTARY    ON    THE    PSALMS. 

whose  tempers  and  dispositions  are  ever  varying ;  who  have  so 
many  and  so  formidable  adversaries  to  contend  with,  and  on  whom 
their  temporal  condition  hath  so  much  influence ! 

118.  Thou  hast  trodden  down  all  them  that  err  from  thy  statutes :  for  their 
deceit  is  falsehood. 

The  dreadful  judgments  which  God,  from  time  to  time,  in  all 
ages  of  the  world,  hath  executed,  and  which  he  still  can  and  will 
execute,  upon  impenitent  sinners,  afford  a  kind  of  admonition,  and 
a  powerful  motive  to  obedience.  As  no  force  can  counteract  the 
power  of  God,  so  no  "cunning"  can  deceive  his  wisdom,  but  will 
always,  in  the  end,  miserably  "  deceive"  those  who  trust  in  it,  and 
employ  it  against  the  counsels  of  heaven  ;  '-their  deceit,  or  subtilty, 
is  falsehood,"  "ipo,  it  will  fail,  and  ruin  its  owners.  Of  this,  history 
furnisheth  instances  in  abundance.  And  it  will  be  evident  to  all 
the  world,  when  simplicity  and  innocence  shall  reign  triumphant 
with  the  Lamb,  on  Mount  Sion ;  and  deceit  and  guile  shall  have 
their  portion  with  the  serpent,  in  the  lake  of  fire. 

t 

119.  Thou  puttest  away  all  the  ungodly  of  the  earth  like  dross:  therefore  I 
love  thy  testimonies. 

"  Ungodly"  men  and  hypocrites  are  mingled  among  the  sons  and 
servants  of  God,  as  "  dross"  is  blended  with  the  pure  metal,  and  ap- 
peareth  to  be  part  of  it.  But  the  fiery  trial  of  divine  judgment  soon 
discovereth  the  difference.  The  false  pretences  of  the  hypocrite  are 
detected,  and  the  glory  of  the  wicked  vanisheth  away.  These  dis- 
pensations of  God's  providence  increase  our  "love"  of  his  "word;" 
because  they  give  us  sensible  experience  of  its  truth,  they  show  us 
the  justice  of  God  in  punishing  others,  together  with  his  mercy  in 
sparing  us,  and  removing  those  who  might  have  corrupted  us  and 
turned  the  silver  itself  into  dross.  In  times  of  visitation,  Christ  sit- 
teth  among  his  people  "  as  a  refiner  and  purifier  of  silver,"  purging 
away  all  dross,  that  out  of  what  remains  may  be  made  "  vessels  of 
honour,  meet  for  the  Master's  use,"  to  serve  and  to  adorn  the  sanc- 
tuary.    See  Mai.  iii.  3 ;  Isa.  i.  25  ;  2  Tim.  ii.  21. 

120.  My  flesh  trcmbleth  for  fear  of  thee;  and  I  am  afraid  of  thy  judg- 
ments. v 

At  the  presence  of  Jehovah,  when  he  appeareth  in  judgment,  the 
earth  trembleth  and  is  still.  His  best  servants  are  not  exempted 
from  an  awful  dread  upon  such  occasions;  scenes  of  this  kind, 
shown  in  vision  to  the  prophets,  caused  their  flesh  to  quiver,  and  all 
their  bones  to  shake.  Encompassed  with  a  frail  body,  and  a  sinful 
world,  we  stand  in  need  of  every  possible  tie ;  and  the  affections 
both  of  fear  and  love  must  be  employed  to  restrain  us  from  trans- 
gression ;  we  must,  at  the  same  time.  "  love  God's  testimonies,  and 
fear  his  judgments." 


A   COMMENTARY    ON    THE    PSALMS.  455 


AIN.— PART  XVI. 

121.  I  have  done  judgment  and  justice :  leave  me  not  to  mine  oppressors. 

He  who  is  engaged  in  a  righteous  cause,  and  hath  acted  uprightly 
in  the  support  of  it,  may  so  far,  without  incurring  the  censure  of 
boasting,  or  trusting  to  his  own  righteousness,  make  David's  plea, 
"  I  have  done  judgment  and  justice  ;"  as  if  he  had  said,  Thou,  O 
ray  God,  knowest  I  am  innocent  of  the  crimes  whereof  my  impla- 
cable enemies  accuse  me,  and  that  I  have  done  no  wrong  to  those 
who  seek  to  take  away  my  life  ;  deliver  not  thine  injured  servant, 
therefore,  into  their  hands;  "  leave  me  not  to  mine  oppressors."  The 
Son  of  David  might  use  the  words  in  their  full  and  absolute  sense, 
and  plead  for  a  glorious  resurrection,  on  the  foot  of  his  having  per- 
formed a  perfect  obedience  to  the  law. 

122.  Be  surety  for  thy  servant  for  good:  let  not  the  proud  oppress  me. 

The  Psalmist  finding  himself  ready  to  be  seized  by  his  insolent 
adversaries,  like  a  helpless  and  insolvent  debtor,  entreateth  the  Al- 
mighty to  appear  in  his  defence,  to  take  the  matter  into  his  own 
hands,  to  interpose  and  plead  his  cause,  as  his  surety  and  advocate 
in  the  day  of  trouble.  Good  Hezekiah  uses  the  same  word  in  the 
same  sense,  speaking  of  the  time  when  death  was  about  to  make  his 
claim  upon  the  mortal  part  of  him  ;  "  O  Lord,  I  am  oppressed,  vm, 
undertake,  be  surety  for  me ;"  Isa.  xxxviii.  14.  Happy  the  creatures, 
whose  Creator  is  their  surety,  and  hath  interposed  to  rescue  them 
from  those  great  oppressors,  sin,  death,  and  Satan  ! 

23.  Mine  eyes  fail  for  thy  salvation,  and  for  the  word  of  thy  righteous- 
ness. 

Salvation,  whether  temporal  or  spiritual,  may  be  delayed;  the 
"  eyes"  of  the  sufferer  may  "  fail"  with  looking  upward,  and  his 
earnest  expectation  may  be  ready  to  break  forth,  in  the  words  of 
Sisera's  mother,  "  Why  is  his  chariot  so  long  in  coming  ?  Why  tarry 
the  wheels  of  his  chariot?"  But  what  saith  God,  by  his  prophets 
and  apostles?  "  Though  it  tarry,  wait  for  it,  because  it  will  surely 
come  :"  Hab.  ii.  3.  "  Yet  a  little  while,  and  he  that  shall  come,  will 
come  :"  Heb.  x.  37.  The  "  word"  which  hath  promised  it,  is  the 
word  of  truth,  faithfulness,  and  "  righteousness  ;"  the  attributes  of 
God  are  engaged  for  its  accomplishment,  and  he  cannot  deny 
himself. 

124.  Deal  with  thy  servant  according  unto  thy  mercy,  and  teach  me  thy 
statutes.  125.  /  am  thy  servant:  give  me  understanding,  that  I  may  know 
thy  testimonies. 

The  consideration  that  we  are  the  "  servants"  of  God,  if  indeed 
we  are  so,  will  always  be  successfully  urged  to  the  best  of  masters, 
as  an  argument  why  he  should  "deal  with  us  according  to  his 
mercy,"  in  the  pardoning  of  our  offences;  "  teach  us  his  statu tes, 
that  we  may  know  and  do  his  will ;  and  instruct  us  in  his  "  testi- 
monies," that  we  may  believe  aright  concerning  him. 


456  A    COMMENTARY    ON    THE    PSALMS. 

126.  It  is  time  for  thee,  Lord,  to  work:  for  they  have  made  void  thy  law. 

The  "  law"  of  God  "  is  made  void"  by  those  who  deny  its  author- 
ity, or  its  obligation ;  by  those  who  render  it  of  none  effect  through 
their  traditions,  or  their  lives.  When  a  deluge  of  wickedness  and 
impiety  entering  at  these  gates,  hath  overwhelmed  a  land,  "  it  is 
time  for  the  Lord  to  work ;"  the  great  lawgiver  will  then  exert  his 
power,  and  vindicate  his  authority  speedily.  There  is  a  certain 
measure  of  iniquity,  which  when  communities,  or  individuals  re- 
spectively, have  filled  up,  the  destroying  angel  comes  forth,  and  ex- 
ecutes his  commission.  How  ought  a  man  to  fear,  lest  the  next  sin 
he  commits  should  fill  up  his  measure,  and  seal  his  eternal  doom  ! 

127.  Therefore  I  love  thy  commandments  above  gold;  yea,  above  fine  gold- 

As  the  wickedness  of  those  increaseth  who  "  make  void  the  divine 
law,"  the  zeal  and  Jl  love"  of  believers  should  increase  in  proportion, 
to  stem  the  torrent ;  and  this  may  be  done  to  a  surprising  degree,  by 
a  few  persons,  who,  after  the  example  of  the  first  Christians,  can 
forsake  all,  to  follow  their  Master  ;  who  have  the  sense  and  the 
courage  to  prefer  truth,  wisdom,  holiness,  and  heaven,  to  falsehood, 
folly,  sin,  and  the  world  ;  who  can  resolutely  reject  the  glittering 
temptation,  and  say,  without  hypocrisy,  to  their  God,  "  I  love  thy 
commandments  above  gold  ;  yea,  above  fine  gold." 

128.  Therefore  I  esteem  all  thy  precepts  concerning  all  things  to  be  right ; 
or,  Therefore  all  thy  precepts,  even  all,  have  I  approved ;  and  /  hate  every 
false  way. 

For  the  same  reason  that  the  children  of  God,  in  the  worst  of 
times,  "  love  his  commandments,"  they  love  them  "  all,"  not  observing 
such  only  as  they  can  observe  without  giving  offence,  but,  regardless- 
of  the  censures  of  the  world,  doing  their  duty  in  every  particular  ; 
not  "  hating"  some  "  evil  ways,"  and  at  the  same  time  walking  in 
others,  but  extending  and  manifesting  their  aversion  to  all  alike. 
Of  such  persons  it  is  evident,  that  they  make  a  conscience  of  their 
doings,  and  their  conduct  appears  to  be  uniform  ;  the  adversary  will 
have  no  evil  thing  to  say  of  them  ;  they  will  do  real  service  to  the 
cause  which  they  maintain  ;  and,  after  having  honoured  their 
Master  before  men,  they  will  by  him  be  honoured  before  men  and 
angels. 

PE.— PART  XVII. 

129.  Thy  testimonies  are  wonderful :  therefore  doth  my  soul  keep,  or,  ob- 
serve, them. 

The  Scriptures  are  "  wonderful,"  with  respect  to  the  matter  which 
they  contain,  the  manner  in  which  they  are  written,  and  the  effects 
which  they  produce.  They  contain  the  sublimest  spiritual  truths, 
veiled  under  external  ceremonies  and  sacraments,  figurative  descrip- 
tions, typical  histories,  parables,  similitudes,  &c.  When  properly 
opened  and  enforced,  they  terrify  and  humble,  they  convert  and  trans- 
form, they  console  and  strengthen.     Who  but  must  delight  to  study 


A    COMMENTARY    ON    THE    PSALMS.  457 

and  to  "observe"  these  "testimonies"  of  the  will  and  the  wisdom,  the 
love  and  the  power,  of  God  most  high !  While  we  have  these  holy 
writings,  let  us  not  waste  our  time,  misemploy  our  thoughts,  and 
prostitute  our  admiration,  by  doting  on  human  follies,  and  wondering 
at  human  trifles. 

130.  The  entrance  of  thy  words  giveth  light;  it  giveth  understanding  to 
the  simple. 

The  Scriptures  are  the  appointed  means  of  "enlightening"  the 
mind  with  true  and  saving  knowledge.  They  show  us  what  we 
were,  what  we  are,  and  what  we  shall  be  ;  they  show  us  what  God 
hath  done  for  us,  and  what  he  expecteth  us  to  do  for  him  ;  they 
show  us  the  adversaries  we  have  to  encounter,  and  how  to  encounter 
them  with  success ;  they  show  us  the  mercy  and  the  justice  of  the 
Lord,  the  joys  of  heaven,  and  the  pains  of  hell.  Thus  will  they 
"  give,  to  the  simple,"  in  a  few  days,  an  "  understanding"  of  those 
matters,  which  philosophy,  for  whole  centuries,  sought  in  vain. 

131.  I  opened  my  mouth  and  panted :  for  I  longed  for  thy  commandments. 

An  eastern  traveller,  fatigued  through  toil,  and  parched  by  heat, 
doth  not,  with  more  vehement  desire,  gasp  for  the  cooling  breeze^ 
than  the  servant  of  God,  in  time  of  temptation  and  trouble,  "panteth" 
after  that  spirit  of  refresh ment  and  consolation  which  breathes  in 
the  Scriptures  of  truth.  The  affections  are  the  springs  of  human 
actions  ;  no  arguments  are  needful  to  impel,  and  no  difficulties  are 
sufficient  to  retard,  the  man  who  is  in  pursuit  of  an  object  which, 
with  all  his  heart,  he  loves  and  "  longs  for."  How  happy  is  it  when 
heaven,  instead  of  earth,  is  that  object ! 

132.  Look  thou  upon  me,  and  be  merciful  unto  me,  as  thou  usest  to  do  unto 
those  that  love  thy  name. 

A  child  of  God  is  never  so  much  afflicted,  as  when  his  heavenly 
Father  seemeth,  for  a  time,  to  have  turned  away  his  face  from  him. 
All  lesser  troubles  vanish,  when  God  doth  but  vouchsafe  a  "  look" 
of  paternal  compassion.  And  since  the  love  of  Jehovah  to  his 
people  is  unchangeable  as  his  nature,  mercies  formerly  shown  to 
others  are  most  forcibly  urged  by  the  Psalmist  in  his  petition  for  the 
like :  "  Be  merciful  unto  me,  as  thou  usest  to  do  unto  those  that 
love  thy  name." 

133.  Order  my  steps  in  thy  word;  and  let  not  any  iniquity  have  dominion 
over  me. 

By  the  instruction  of  his  "  word"  God  bringeth  us  into  the  way 
of  life  ;  by  the  aids  of  his  grace  he  "  directeth"  and  "  supporteth" 
our  "  steps"  in  that  way,  enabling  us,  as  we  proceed,  to  overcome 
the  sins  which  do  beset  us,  so  that  they  prevail  not  to  turn  us  back, 
or  to  make  us  desist  from  travelling  toward  the  city  of  our  eternal 
habitation. 

134.  Deliver  me  from  the  oppression  of  man :  so  will  I  keep  thy  precepts. 

He  truly  loveth  God.  who  requesteth  "deliverance"  from  "op 

58 


458  A    COMMENTARY    ON    THE    PSALMS. 

pression"  and  persecution,  that  he  may  again  enjoy  the  opportunities 
of  "  keeping  his  precepts,"  and  of  serving  him  without  distraction. 
And  gratitude  for  his  deliverance  will  be,  with  such  an  one,  an  addi- 
tional reason  for  using  those  opportunities,  when  they  are  restored, 
to  the  best  advantage. 

135.  Make  thy  face  to  shine  upon  thy  servant ;  and  teach  me  thy  statutes. 

The  same  sentiment  is  again  expressed  in  different  language. 
The  Psalmist  prayeth  for  a  return  of  the  divine  favour,  and  for 
better  days,  that  in  peace  and  tranquillity  he  may  learn  and  do  the 
will  of  God.  Tribulation  is  a  dark  and  tempestuous  night ;  but 
Jehovah  causeth  "  his  face  to  shine"  upon  his  people,  and  the  effects 
are  like  those  produced  by  the  sun  at  his  rising,  when  universal 
nature  revives  and  rejoices,  and  clouds  and  darkness  fly  away. 

136.  Rivers  of  waters  run  down  mine  eyes,  because  they  keep  not  thy  law. 

David,  who,  through  this  whole  Psalm,  so  often  and  so  ardently 
beseecheth  God  "  to  teach  him  his  statutes,"  declareth  in  this  verse 
his  continual  grief  of  heart,  occasioned  by  seeing  others  break  those 
statutes.  Thus  Lot,  among  the  Sodomites,  was  "  vexed  from  day 
to  day,"  not  so  much  at  their  usage  of  himself,  as  at*  "  seeing  and 
hearing  their  unlawful  deeds  :"  2  Pet.  ii.  8.  Thus  Jeremiah  telleth 
the  ungodly  of  his  time,  "  If  ye  will  not  hear,  my  soul  shall  weep  in 
secret  places  for  your  pride  ;  and  mine  eyes  shall  weep  sore,  and 
run  down  with  tears  :"  Jer.  xiii.  17.  Thus  the  holy  Jesus  "  looked 
round  about  on  the  Pharisees,  being  grieved  for  the  hardness  of  their 
hearts,"  Mark,  iii.  5 ;  and  "  wept  over"  a  city  which  had  always 
persecuted,  and  was  then  about  to  crucify  him,  because  it  "  knew 
not  the  things  which  belonged  to  its  peace :"  Luke,  xix.  41.  Accept, 
O  Lord,  the  tears  which  our  blessed  Redeemer  shed,  in  the  days  of 
his  flesh,  for  us,  who  should,  but,  alas !  too  often  cannot,  weep  for 
our  brethren,  or  for  ourselves ;  and  give  us,  at  least,  the  grace  of 
holy  mourning,  which  in  thy  sight  is  of  great  price. 


TZADDI.— PART  XVIII. 
137.  Righteous  art  thou,  O  Lord,  and  tipjnght  are  thy  judgments. 

This  portion  of  our  Psalm  is  employed  in  celebrating  the  right- 
eousness of  God,  manifested  to  us  by  his  word,  and  by  his  dispensa- 
tions, which  that  word  both  recordeth  and  explain eth.  It  is  said 
of  the  emperor  Mauritius,  that,  upon  seeing  all  his  children  slain  be- 
fore his  face,  at  the  command  of  that  bloody  tyrant  and  usurper, 
Phocas,  himself  expecting  the  next  stroke,  with  a  philosophy  truly 
divine,  he  exclaimed  aloud,  in  these  words  of  David,  "  Righteous 
art  thou,  O  Lord,  and  upright  are  thy  judgments."*  By  faith  he 
was  assured  of  this  great  truth,  and  nobly  confessed  it,  notwithstand- 
ing all  appearances  to  the  contrary.     The  last  day  will  demonstrate 

*  Baron.  Annal.  ad  Ann.  602. 


A    COMMENTARY    ON    THE    PSALMS  459 

the  same  thing  to  the  whole  world,  and  open  the  mouths  of  men 
and  angels  to  declare  concerning  all  the  divine  proceedings,  what 
the  good  Mauritius  acknowledged,  at  the  time,  with  regard  to  the 
murder  of  his  children. 

138.  Thy  testimonies,  that  thou  hast  commanded,  are  righteous  and  very 
faithful. 

The  revelations  of  God's  will  are  "  righteousness'1  and  "  truth ;" 
his  commands  are  just,  and  ought  to  be  obeyed  ;  his  promises  and 
his  threatenings  will  infallibly  come  to  pass,  and  deserve,  above  all 
things,  to  be  regarded. 

139.  My  zeal  hath  consumed  me  ;  because  mine  enemies  have  forgotten  thy 
words. 

"  Zeal"  is  a  high  degree  of  love ;  and  when  the  object  of  that 
love  is  ill  treated,  it  venteth  itself  in  a  mixture  of  gtaef  and  indigna- 
tion, which  are  sufficient  to  wear  and  "  consume"  the  heart.  This 
will  be  the  case,  where  men  rightly  conceive  of  that  dishonour 
which  is  continually  done  to  God  by  creatures  whom  he  hath  made 
and  redeemed.  But  never  could  the  verse  be  uttered,  with  such  ful- 
ness of  truth  and  propriety,  by  any  one,  as  by  the  Son  of  God,  who 
had  such  a  sense  of  the  Father's  glory,  and  of  man's  sin,  as  no  per- 
son else  ever  had.  And,  accordingly,  when  his  zeal  had  exerted 
itself  in  purging  the  temple,  St.  John  teJJs  us,  "his  disciples  remem- 
bered that  it  was  written,  The  zeal  of  thine  house  hath  eaten  me 
up."  The  place  where  it  is  so  written,  is  Psalm  Ixix.  9,  and  the 
passage  is  exactly  parallel  to  this  before  us. 

140.  TJiy  word  is  very  pure  ;  therefore  thy  servant  loveth  it. 

"  Thy  word  is  very  pure,"  in  the  original,  "  tried,"  refined,  puri- 
fied, like  gold  in  the  furnace  ;  absolutely  perfect,  without  the  dross 
of  vanity  and  fallibility,  which  runs  through  human  writings.  The 
more  we  try  the  promises,  the  surer  we  shall  find  them.*  This  pure 
word  hath  likewise  in  it  a  power  of  purifying  us.  It  containeth  pre- 
cepts and  examples  of  purity,  helps  and  encouragements  to  purity, 
and  the  Spirit  of  purity  goeth  with  it,  and  worketh  by  it.  "  There- 
fore thy  servant  loveth  it ;"  and  no  one,  but  a  true  servant  of  God, 
can  "  therefore"  love  it,  because  it  is  pure ;  since  he  who  loves  it 
must  desire  to  be  like  it,  to  feel  its  efficacy,  to  be  reformed  by  it,  and 
conformed  to  it. 

141.  /  am  small  and  despised:  yet  do  not  I  forget  thy  precepts. 

Faithfulness  to  God  will  often  reduce  men  to  straits,  and  bring 
upon  them  the  contempt  of  the  world  ;  happy  are  they  who,  under 
these  difficulties  and  discouragements,  "forget  not  his  precepts,"  but 
still  continue  faithful,  looking  unto  Jesus,  who  once  "  endured  the 
cross,  despising  the  shame,  and  is  now  set  down  at  the  right  hand  of 
God."    Heb.  xii.  2. 

*  Pure  gold  is  so  fixed,  that  Boerhaave  informs  us  of  an  ounce  of  it  set  in  the  eye  of 
a  glass-furnace  for  two  months,  without  losing  a  single  grain. 


460  A    COMMENTARY    ON    THE    PSALMS. 

142.  Thy  righteousness  is  an  everlasting  righteousness,  and  thy  law  is  the 
truth. 

Men  may  decree  wickedness  by  a  law,  or  they  may  change  their 
decrees,  and,  with  them,  what  was  right  to-day,  may  be  worng  to- 
morrow. But  the  law  of  God  is  "  righteousness,"  and  it  is  "  truth," 
to-day  and  for  ever.  His  justice,  goodness,  and  fidelity  are  un- 
changeable ;  he  will  never  forsake  us,  unless  we  forsake  him,  but 
will  remember  us  in  our  lowest  estate,  if,  in  that  estate,  we  "  do  not 
forget  his  precepts." 

143.  Trouble  and  anguish  have  taken  hold  upon,  or,  have  found  me,  yet 
thy  commandments  are  my  delights. 

We  need  not  take  pains,  as  many  do,  "  to  find  trouble  and  an- 
guish," for  they  will  one  day  "  find  us."  In  that  day,  the  revelations 
of  God  must  be  *o  us  instead  of  all  worldly  "  delights "  and  pleas- 
ures, which  will  then  have  forsaken  us ;  and  how  forlorn  and  deso- 
late will  be  our  state,  if  we  shall  have  no  other  delights,  no  other 
pleasures,  to  suceed  them,  and  to  accompany  us  into  eternity  !  Let 
our  study  be  now  in  the  Scriptures,  if  we  expect  our  comfort  from 
them  in  time  to  come. 

144.  The  righteousness  of  thy  testimonies  is  everlasting:  give  me  under- 
standing,  and  I  shall  live. 

In  every  sense,  O  Lord  J|su,  thy  righteousness  is  "  everlasting." 
Grant  us  the  "  understanding"  of  it,  in  every  sense,  and  we  "  shall 
live,"  in  thee  now,  and  with  thee  for  ever. 


TWENTY-SIXTH  DAY.— EVENING  PRAYER. 

KOPH.— PART  XIX. 

145.  I  cried  with  my  whole  heart ;  hear  me,  O  Lord  :  7"  will  keep  thy  stat- 
utes.    146.  /  cried  unto  thee  ;  save  me,  and  I  shall  keep  thy  testimonies. 

Believers,  in  time  of  affliction,  make  their  prayer  to  God  with  fer- 
vour and  importunity,  petitioning  for  deliverance,  that  they  may  the 
better  serve  their  Deliverer,  and  keep  his  laws. 

147.  I  prevented  the  dawning  of  the  morning,  and  cried:  I  hoped  in  thy 
word.  143.  Mine  eyes  prevent  the  night  rcatches,  that  1  might  meditate  in 
thy  word. 

It  is  a  certain  sign  that  our  hearts  are  set  upon  a  work,  when  the 
thoughts  of  it  cause  sleep  to  depart  from  us,  and  we  awake  readily, 
constantly,  and  early,  to  the  performance  of  it.  David  delighted  in 
the  holy  exercises  of  prayer  and  meditation ;  therefore  he  "  prevented 
the  dawning  of  the  morning,"  and  was  beforehand  with  the  light 
itself ;  therefore  his  "  eyes  prevented  the  watches,"  that  is,  the  last 
of  those  watches,  into  which  the  night  was  by  the  Jews  divided  ;  he 
needed  not  the  watchman's  call,  but  was  stirring  before  it  could  be 
given.     Climate  and  constitution  will,  doubtless,  make  a  difference, 


A    COMMENTARY    ON   THE    PSALMS.  461 

and  claim  considerable  allowance ;  but  by  Christians,  who  enjoy 
their  health,  in  temperate  weather,  the  sun  should  not  be  suffered  to 
shine  in  vain,  nor  the  golden  hours  of  the  morning  to  glide  away 
unimproved  ;  since  of  David's  Lord,  as  well  as  of  David,  it  is  said, 
"  in  the  morning  rising  up,  a  great  while  before  day,  he  went  out  and 
departed  into  a  solitary  place,  and  there  prayed."     Mark,  i.  35. 

149  Hear  my  voice,  according  unto  thy  loving-kindness  ;  O  Lord,  quicken 
me  according  to  thy  judgment,  that  is  thy  word.  150.  They  draw  mgh  that 
follow  after  mischief:  they  are  far  from  thy  law.  151.  Thou  art  near,  O 
Lord  ;  and  all  thy  commandments  are  truth. 

If  our  enemies  "  draw  nigh"  to  destroy  us,  God  is  still  "  nearer" 
to  preserve  us  ;  and,  however  his  "  Word"  may  be  rejected  by  the 
wicked,  the  faithful  always  find  it  to  be  "true,"  to  their  great  and 
endless  comfort. 

152.  Concerning  thy  testimonies,  I  have  known  of  old,  that  thou  hast  founded 
them  for  ever.  * 

This  portion  of  our  Psalm  endeth  with  the  triumph  of  faith  over 
all  dangers  and  temptations.  "  Concerning  thy  testimonies,"  the 
revelations  of  thy  will,  thy  counsels  for  the  salvation  of  thy  servants, 
"  I  have  known  of  old,"  by  faith,  and  by  my  own  experience,  as 
well  as  that  of  others,  "  that  thou  hast  founded  them  for  ever ;"  they 
are  unalterable  and  everlasting  as  the  attributes  of  their  great  Author, 
and  can  never  fail  those  who  rely  upon  them,  in  time,  or  in  eternity. 

RESH.-PART  XX. 

153.  Consider  mine  affliction,  and  deliver  me :  for  I  do  not  forget  thy  law. 
It  is  happy  when  our  "  afflictions"  do  not  make  us  to  "  forget  the 

law  of  God  ;"  then  have  we  confidence  toward  him  in  our  prayers, 
that  he  will  "consider"  and  regard  our  sufferings,  as  he  did  those 
of  Israel  in  Egypt,  and  come  down  to  "  deliver"  us  out  of  all  our 
troubles ;  for  Israel  is  still  in  Egypt,  while  the  church  is  in  the  world ; 
but  let  us  remember  the  promise,  and  rejoice  in  hope. 

154.  Plead  my  cause,  and  deliver  me  :  quicken  me  according  to  thy  word. 
God  is  the  patron  of  his  people,  to  "plead"  their  "  cause  ;"  their 

Redeemer,  to  "  deliver"  them  out  of  troubles  ;  the  Author  and  t  ount- 
ain  of  their  life,  to  "  quicken"  and  support  them.  We  may,  there- 
fore have  recourse  to  him  at  all  times,  as  an  Advocate,  a  Saviour, 
and  a  Comforter,  for  the  defence  of  our  cause,  the  deliverance  of  our 
persons,  and  the  support  of  our  hearts.  And  all  this,  "  according 
to  his  word,"  in  which  he  hath  engaged  thus  to  patronize,  to  rescue, 
and  to  strengthen  those  who  trust  in  him,  and  apply  to  him. 
155.  Salvation  is  far  from  the  wicked :  for  they  seek  not  thy  statutes. 
The  "  salvation"  which  is  nigh  to  the  faithful  because  they  dili- 
gently and  earnestly  seek  to  know  and  to  do  the  will  of  God  revealed 
to  them  in  his  word,  is  "  far  from  the  wicked,"  because  "  they  seek 


462  A    COMMENTARY    ON    THE    PSALMS. 

not  his  statutes,"  nor  concern  themselves  to  know  what  they  are, 
much  less  to  observe  and  practise  them. 

156.  Great  are  thy  tender  mercies,  O  Lord  :  quicken  me  according  to  thy 
judgments,  thai,  is,  thy  word.  157.  Many  are  my  persecutors,  and  mine  ene- 
mies ;  yet  do  I  not  decline  from  thy  testimonies.  158.  1  beheld  the  transgres- 
sors, and  was  grieved  ;  because  they  kept  not  thy  word. 

Persecution  tempteth  men  to  apostacy,  and  is  the  great  trial  of 
our  fidelity  to  God  and  to  his  word.  He  who,  in  such  circumstances, 
forgetteth  his  own  sufferings,  to  commiserate  the  sin  and  folly  of  his 
persecutors,  is  a  true  follower,  as  David  was  a  forerunner,  of  Jesus 
Christ. 

159.  Consider  how  I  love  thy  precepts :  quicken  me,  O  Lord,  according  to 
ihy  loving-kindness.  160.  Thy  word  is  true  from  the  beginning:  and  every 
one  of  thy  righteous  judgments  endureth  for  ever. 

It  is  observable  how  the  Psalmist  delighteth  to  dwell  on  these  two 
sweet  notes;  the  "loving-kindness"  of  God  in  promising  salvation, 
and  his  "truth"  in  the  constant  performance  of  that  promise  to  his 
church,  while  she  "loves"  and  adheres  to  his  "  precepts."  Thus  it 
hath  been  "  from  the  beginning,"  and  thus  it  will  be,  until  the  whole 
counsel  of  heaven  shall  at  length  be  fulfilled,  by  the  resurrection  and 
salvation  of  the  just. 

SCHIN.— PART  XXI. 

161.  Princes  have  perseaUed  me  without  a  cause  :  but  my  heart  standeth 
in  awe  of  thy  word.  162.  /  rejoice  at  thy  word,  as  one  that  findeth  great 
spoil. 

David  was  "  persecuted"  by  Saul  and  his  assooiates,  "  without  a 
cause."  The  life  of  Saul  was  spared  by  him,  because  "  he  stood  in 
awe  of  God's  word,"  and  preferred  the  comfortable  reflection  of  having 
obeyed  its  injunctions,  to  all  the  "spoil,"  and  to  those  many  advan- 
tages, that  would  have  accrued  to  him,  by  the  overthrow  and  death 
of  his  implacable  adversary,  who  acknowledged,  upon  the  occasion, 
"  Thou  art  more  righteous  than  I."  1  Sam.  xxiv.  17.  The  suf- 
ferings of  the  body  are  soon  over ;  the  joys  of  conscience  have  no 
end. 

163.  /  hate  and  abhor  lying :  but  thy  law  do  1  love. 

The  word  of  truth  is  the  proper  object  of  our  "  love,"  and  every 
thing  which  is  contrary  to  it  deserveth  our  "  hatred  and  abhorrence ;" 
nor  is  life  itself  worth  preserving  at  the  expense  either  of  our  faith  or 
our  virtue. 

164.  Seven  times  a  day  do  I  praise  thee,  because  of  thy  righteous  judgments. 

They  who,  like  David,  during  the  time  of  persecution  and  afflic- 
tion, put  their  trust  in  God,  and  wait  his  decision  of  their  cause,  will 
always  find  reason,  as  David  did,  to  "  praise  him  seven  times  a  day," 
or  continually,  for  his  just  decrees  and  "  righteous  judgments  "  con- 
cerning them. 


A    COMMENTARY    ON    THE    PSALMS.  463 

165.  Great  peace  have  they  which  love  thy  law:  and  nothing  shall  offend 
them. 

Amidst  the  storms  and  tempests  of  the  world,  there  is  a  perfect 
calm  in  the  breasts  of  those  who  not  only  do  the  will  of  God,  but 
"  love"  to  do  it.  They  are  at  peace  with  God,  by  the  blood  of  recon- 
ciliation ;  at  peace  with  themselves,  by  the  answer  of  a  good  con- 
science, and  the  subjection  of  those  desires  which  war  against  the 
soul ;  at  peace  with  all  men,  by  the  spirit  of  charity ;  and  the  whole 
creation  is  so  at  peace  with  them,  that  all  things  work  together  for 
their  good.  No  external  troubles  can  rob  them  of  this  "  great  peace," 
no  "offences"  or  stumbling-blocks,  which  are  thrown  in  their  way 
by  persecution  or  temptation,  by  the  malice  of  enemies  or  the  apos- 
tacy  of  friends,  by  any  thing  which  they  see,  hear  of,  or  feel,  can 
detain  or  divert  them  from  their  course.  Heavenly  love  surmounts 
every  obstacle,  and  runs  with  delight  the  way  of  God's  command% 
ments. 

166.  Lord,  /  have  hoped  for  thy  salvation,  and  done  thy  commandments. 

This  is  the  true  posture  of  a  Christian,  in  which  he  need  not  fear 
to  be  found  by  his  last  and  great  enemy,  death,  "  doing  "  his  duty, 
and  "hoping"  for  salvation  from  the  person  who  is  his  Maker,  as 
well  as  his  Redeemer,  and  who,  consequently,  expecteth  to  be  obeyed, 
no  less  than  to  be  believed  in. 

167.  My  sold  hath  kept  thy  testimonies,  and  I  love  them  exceedingly.  168.  / 
have  kept  thy  precepts  and  thy  testimonies:  for  all  my  ways  are  before  thee. 

The  "  love  of  God's  testimonies,"  and  the  consideration,  that  all 
"our  ways  are  before  him,"  and  subject  to  his  immediate  inspec- 
tion, are  two  powerful  motives  to  obedience.  The  plea  of  having 
"  kept  the  divine  precepts,"  &c.  in  the  mouth  of  David,  or  any  other 
believer,  intendeth  sincerity,  not  perfection,  and  is  alleged  as  an  evi- 
dence of  grace,  not  as  a  claim  of  merit.  Christ  alone  kept  the  old 
law,  and  he  enableth  us  to  observe  the  new. 


TAIL— PART  XXII. 

169.  Let  my  cry  come  near  before  thee,  O  Lord  :  give  me  understanding  ac- 
cording to  thy  word.  170.  Let  my  supplication  come  before  thee:  deliver  me 
according  to  thy  word. 

The  Psalmist  still  continueth  instant  in  prayer  for  "  understanding," 
to  direct  him  in  the  midst  of  dangers  and  temptations,  and  for  "de- 
liverance "  out  of  them  all,  when  God  shall  see  fit  to  accomplish  the 
promises  made  in  his  "  word."  These  are  blessings  for  which  a  man 
cannot  be  too  frequent,  or  too  earnest,  in  his  petitions  to  the  throne 
of  heaven. 

171.  My  lips  shall  utter  praise,  when  thou  hast  taught  me  thy  statutes. 
172.  My  tongue  shall  speak  of  thy  word:  for  all  thy  commandments  are  righ- 
teousness. 

He  who  obtaineth  his  requests,  and  is  made  a  partaker  of  that 
grace  and  salvation  for  which  he  so  fervently  prayed,  will  edify  men, 


464  A    COMMENTARY   ON   THE    PSALMS. 

by  singing  the  "praises,"  and  proclaiming  the  "righteousness"  of 
God  his  Saviour. 

173.  Let  thine  hand  help  me:  for  1  have  chosen  thy  precepts.  174.  1  have 
longed  for  thy  salvation,  O  Lord :  and  thy  law  is  my  delight. 

"  Salvation"  by  the  "  hand,"  or  arm  of  Jehovah  (which  is  often  in 
Scripture  a  title  of  Messiah)  hath  been  the  object  of  the  hopes,  the 
desires,  and  "  longing"  expectation  of  the  faithful,  from  Adam  to  this 
hour ;  and  will  continue  so  to  be,  until  He,  who  hath  already  visited 
us  in  great  humility,  shall  come  again  in  glorious  majesty,  to  com- 
plete our  redemption,  and  take  us  to  himself. 

175.  Let  my  soid  live,  and  it  shall  praise  thee;  and  let  thy  judgments  help 
me. 

The  "life"  which  God  granteth  and  preserveth  to  us,  whether  it 

^ue  the  natural  life  of  the  body,  or  the  spiritual  life  of  the  soul,  (for 

both  are  from  him,)  should  be  employed  in  "praising"  him.     This 

return  for  his  mercies  we  are  always  ready  to  promise,  when  we  are 

in  danger,  but  often  forgetful  to  perform,  when  delivered  out  of  it. 

176.  /  have  gone  astray  like  a  lost  sheep:  seek  thy  servant;  for  I  do  not 
forget  thy  commandments. 

It  is  doubtful  whether  David  here  speaks  of  his  misery  or  his  sin ; 
of  his  "  wandering,"  as  an  exile  in  foreign  lands,  or  of  his  "  going 
astray"  from  the  "commandments"  of  his  God,  though  he  had  not 
altogether  "  forgotten,"  but  was  desirous  of  returning  again  to  the 
observance  of  them,  and  therefore  beseeches  the  great  Shepherd  to 
"seek"  and  bring  back  his  "lost  sheep."*  In  the  application  of  the 
passage  to  ourselves,  it  matters  not  which  interpretation  we  adopt, 
since  we  are  both  sinners  and  exiles ;  exiles,  because  sinners ;  "  we  have 
erred  and  strayed  from  God's  ways,  like  lost  sheep,"  and  are,  for  that 
reason,  excluded  from  our  heavenly  city  and  country,  to  wander  for 
a  time  in  the  wilderness.  Restore  us,  O  Lord  Jesu,  by  thy  grace,  to 
righteousness,  and  by  thy  power,  to  glory ! 

*  "  Erravi  sicut  ovis — Omnes  nos  quasi  oves  erravimus."  Isa.  liii.  6.  "  Scd  nos 
bonus  ille  Pastor  humeris  reportavit."  Luc.  xv.  5. — Bossuet.  Mr.  Merrick's  Poetical 
Paraphrase  of  this  verse  is  so  beautiful  and  affecting,  that  I  cannot  refrain  from  sub- 
joining it : 

"  Thine  eyes  in  me  the  sheep  behold, 
Whose  feet  have  wander'd  from  the  fold  ; 
That  gnideless,  helpless,  strives  in  vain 
To  find  its  safe  retreat  again  ; 
Now  listens,  if  perchance  its  ear 
The  Shepherd's  well-known  voice  may  hear  ; 
Now,  as  the  tempests  round  it  blow, 
In  plaintive  accents  vents  its  woe. 
Great  Ruler  of  this  earthly  ball, 
Do  thou  my  erring  steps  recall : 
O  seek  thou  him  who  thee  has  sought, 
Nor  turns  from  thy  decrees  his  thought." 


A    COMMENTARY    ON    THE    PSALMS.  465 

TWENTY-SEVENTH  DAY— MORNING  PRAYER. 

PSALM   CXX. 

ARGUMENT. — This,  and  the  fourteen  Psalms  which  follow  it,  are  entitled,  "  Psalms 
of  Degrees,  or  of  Ascensions."  For  what  reason  they  were  so  called  is  altogether 
uncertain.  Certain,  however,  it  is,  that  they  are  most  instructive  and  pleasing  com- 
positions, wonderfully  calculated  to  elevate  the  soul  to  God  ;  and  that  the  Christian, 
as  he  proceeds  from  one  degree  of  virtue  to  another,  in  his  way  towards  eternal 
felicity,  cannot  employ  himself  hetter  than  in  meditation  on  them.  In  the  first  of 
these  Psalms,  the  author,  most  probably  David,  complaineth  of  the  falsehood,  the 
treachery,  and  the  violence  of  men,  amongst  whom  he  grieveth  that  his  pilgrimage 
is  prolonged. 

1.  In  my  distress,  I  cried  unto  the  Lord,  and  he  heard  me.  2.  Deliver  my 
soul,  O  Lord,  from  lying  lips,  and  from  a  deceitful  tongue. 

The  prophet  relateth  the  success  of  his  prayer  made  to  Jehovah 
in  time  of  trouble.  He  "  cried,"  and  was  "  heard."  The  particular 
species  of  trouble  under  which  he  then  laboured,  was  that  caused 
lay  the  malice  and  treachery  of  his  adversaries,  who  either  with 
"  lying  lips"  bore  false  witness  against  him,  or  with  a  "  deceitful 
tongue"  tried  to  ensnare  him,  and  to  draw  something  from  him  on 
which  they  might  ground  an  accusation.  Thus  the  Jews  dealt 
with  Christ ;  and  men  of  their  cast  and  complexion  have,  in  all 
ages,  dealt  thus  with  his  true  followers.  From  such  "  lips,"  and 
such  "  tongues,"  God  only  can  "  deliver"  the  persons  and  the  repu- 
tations of  the  most  innocent. 

3.  What  shall  be  given  unto  thee  !  or  what  shall  be  done  unto  thee,  thou 
false  tongue?    4.  Sharp  awows  of  the  mighty,  with  coals  of  juniper. 

Some  render  the  first  of  these  two  verses  a  little  differently  :  "  What 
shall  a  false  tongue  give  thee,  or  what  shall  it  add  to  thee  ?"  The 
sense  will  be  much  the  same,  whether  the  Psalmist  be  supposed  to 
address  his  question  to  the  false  tongue  or  to  him  who  is  the  owner 
of  it.  The  purport  of  the  question  plainly  is  this  :  What  profit  or 
advantage  do  you  expect  to  reap  from  this  practice  of  lying  and 
slandering  ?  what  will  at  last  be  its  end  and  its  reward  ?  Then 
followeth  the  answer  :  "  Sharp  arrows  of  the  mighty  one,"  -vim,  who 
is  the  avenger  of  truth  and  innocence  ;  with  a  fire  that  burns  fierce- 
ly, and  burns  long,  like  that  which  was  made  of  'J  juniper,"  or  some 
wood  used  in  those  days,  remarkable  for  increasing  and  retaining 
heat ;  punishments  justly  inflicted  on  a  tongue,  the  words  of  which 
have  been  keen  and  killing  as  arrows,  and  which,  by  its  lies  and 
calumnies,  hath  contributed  to  set  the  world  on  fire.  We  read  in 
the  gospel  of  one  who  exclaimed,  "  Send  Lazarus,  that  he  may  dip 
the  tip  of  his  finger  in  water,  and  cool  my  tongue ;  for  I  am  torment- 
ed in  this  flame." 

5.  Woe  is  me  that  I  sojourn  in  Mesech,  that  I  dwell  in  the  tents  of  Kedar  I 

The  Psalmist  lamenteth  his  long  continuance  among  those  deceit- 
ful and  malicious  men,  whom  he  compareth  to  the  wild,  barbarous, 

59 


466  A    COMMENTARY    ON    THE    PSALMS. 

and  idolatrous  Arabs,  the  descendants  of  "  Kedar,"  the  son  of  Ish- 
mael :  Gen.  xxv.  13.  The  former  part  of  the  verse  is,  with  greater 
propriety,  perhaps,  rendered,  by  many  of  the  translators  and  exposi- 
tors, thus :  "  Woe  is  me  that  my  sojourning  is  prolonged — "  nsa  TVta  yat 
" 1  dwell,  or,  my  dwelling  is,  among  the  tents  of  Kedar."  When  our 
Lord  was  upon  earth,  the  Jews  were  become  the  spiritual  Ishmael- 
ites,  sons  of  the  bond-woman,  persecutors  of  the  sons  of  the  free- 
woman,  and  the  children  of  promise.  "  O  faithless  and  perverse 
generation,"  saith  he,  "  how  long  shall  I  be  with  you  ?  how  long 
shall  I  suffer  you  ?"  Matt.  xvii.  17.  "  And  as  then  he  that  was 
born  after  the  flesh,  persecuted  him  that  was  born  after  the  Spirit, 
even  so  it  is  now."  Gal.  iv.  29.  The  church  daily  sigheth  and 
groaneth,  because  her  "sojourning  is  prolonged,"  and  she  dwelleth 
among  adversaries  of  various  denominations,  among  those  who  take 
delight  in  vexing  and  troubling  her.  These  are  "  the  tents  of  Ke- 
dar," among  which  we  dwell  in  the  wilderness,  longing  to  depart, 
and  to  be  with  Christ  in  the  city  of  the  living  God. 

G.  My  soul  hath  long  dwelt  with  him  that  hatetk  peace.  7.  /  am  for  peace  ; 
or,  I  am  a  man  of  peace:  but  when  I  speak,  they  we  for  war. 

If  this  was  the  case  of  David,  much  more  might  the  Son  of  David 
make  the  same  complaint,  that  he  "  dwelt  with  them  that  hated 
peace ;"  that  although  he  was  "  a  man  of  peace,"  meek,  lowly,  and 
gracious  in  his  deportment  to  all  around  him  ;  although  he  came  to 
make  peace,  and  to  reconcile  all  things  in  heaven  and  earth ;  al- 
though his  conversation  and  his  preaching  were  of  peace,  and  love, 
and  the  kingdom  of  God ;  yet  no  sooner  did  he  open  his  mouth  to 
"  speak"  upon  these  divine  subjects,  but  his  enemies  were  up  in  arms, 
ready  to  apprehend,  to  accuse,  to  condemn,  and  to  crucify  him.  Mar- 
vel not,  O  disciple  of  Jesus  !  if  the  world  hate  and  oppose  thee  ;  but 
pray  only,  that  when  thou  shalt  be  used  as  he  was,  thou  mayest  be 
enabled  to  bear  that  usage  as  he  did. 


PSALM  CXXI. 


ARGUMENT. — In  this  Psalm,  the  prophet,  1,  2.  introaucetn  a  person,  most  probably 
an  Israelite  on  his  way  to  Jerusalem,  expressing  his  trust  and  confidence  in  Jehovah, 
the  Maker  of  heaven  and  earth,  of  whose  favour  and  protection,  at  all  times,  and  in 
all  dangers,  the  prophet,  3 — 8.  assureth  him.  These  promises,  like  those  in  the 
ninety-first  Psalm,  were,  in  their  full  and  spiritual  sense,  made  good  to  Messiah,  and 
are  now  daily  accomplishing  in  the  members  of  his  mystical  body,  the  Christian 
church.  Bishop  Lowth  supposeth  the  two  first  verses  to  be  spoken  by  David,  when 
going  out  to  war,  and  the  answer  of  encouragement  to  be  made  by  the  high-priest 
from  the  holy  place.  In  this  case,  the  idea  of  warfare  is  added  to  that  of  pilgrim- 
age, and  the  Psalm  rendered  still  more  applicable  to  us,  as  well  as  to  the  true  David 
our  King. 

1.  I  will  lift  up  mine  eyes  to  the  hills,  from  whence  cometh  my  help.    2.  My 
help  cometh  from  the  Lord,  which  made  heaven  and  earth. 

The  true  Israelite,  amidst  the  dangers  of  his  earthly  pilgrimage  and 
warfare,  looketh  continually  towards  the  heavenly  city,  whither  he  is 


A    COMMENTARY    ON    THE    PSALMS.  467 

travelling.  Faith  showeth  him  afar  off  the  everlasting  "  hills  from 
whence,  cometh  the  help,"  which  must  bring  him  in  safety  to  them. 
He  "lifteth  up  his  eyes"  in  prayer  to  the  Almighty,  whose  temple 
and  habitation  are  thereon.  He  putteth  not  his  trust  in  any  crea- 
ture, but  imploreth  aid  immediately  of  "him  who  made  heaven 
and  earth,"  and  who,  consequently,  hath  power  over  all  things  in 
both. 

3.  Hewitt  not  suffer  thy  foot  to  be  moved:  he  that  keepeth  thee  will  not 
slumber.     4.  Behold,  he  that  keepeth  Israel  shall  neither  slumber  nor  sleep. 

In  the  first  two  verses,  we  heard  the  believer  declaring  his  resolu- 
tion to  trust  in  God.  The  Prophet  now  commendeth  that  resolu- 
tion, and  encourageth  him  to  persevere  in  it.  As  if  he  had  said, 
Thou  dost  well  to  expect  help  from  Jehovah  alone ;  to  overlook  the 
vanities  here  below  ;  to  place  thy  confidence,  and  set  thy  affections 
on  him  who  dwelleth  above.  Know  therefore  assuredly,  that  he 
will  be  wirh  thee  in  the  way  in  which  thou  goest ;  he  will  preserve 
thee  from  falling,  and  defend  thee  from  all  dangers  ;  for  in  him  thou 
hast  a  guardian,  who  is  not,  like  all  others,  liable  to  remit  his  care, 
by  being  subject  to  sleep  or  death.  The  eye  of  his  providence  is 
upon  thee,  and  that  is  always  open.  "  Behold,  he  that  keepeth 
Israel  shall  neither  slumber  nor  sleep." 

5.  The  Lord  is  thy  keeper:  the  Lord  is  thy  shade  upon  thy  right  hand. 
6.  The  su?i  shall  not  smite  thee  by  day,  nor  the  moon  by  night. 

The  meaning  is,  that  the  good  man,  during  his  journey  through 
life,  shall  be  under  God's  protection  at  all  seasons  ;  as  Israel  in  the 
wilderness  was  defended  from  the  burning  heat  of  the  sun,  by  the 
moist  and  refreshing  shadow  of  the  cloud  ;  and  secured  against  the 
inclement  influences  of  the  nocturnal  heavens,  by  the  kindly  warmth 
and  splendour  diffused  from  the  pillar  of  fire.  Be  thou  with  us,  thy 
servants,  O  Lord,  in  the  world,  as  thou  wast  with  Israel  in  the  wil- 
derness ;  suffer  not  our  virtue  to  dissolve  before  the  sultry  gleams 
of  prosperity ;  permit  it  not  to  be  frozen  by  the  chilling  blast  of 
adversity. 

7.  The  Lord  shall  preserve  thee  from  all  evil :  he  shall  preserve  thy  sold. 
8.  The  Lord  shall  preserve  thy  going  out  and  thy  coming  in,  from  this  time 
forth  for  evermore. 

To  dissipate  our  fears,  and  remove  every  ground  of  diffidence, 
Jehovah  promiseth,  by  his  holy  prophet,  to  "  preserve  us  from  all 
evil"  which  might  befall  us  in  the  way,  either  by  turning  it  aside,  or 
turning  it  finally  to  our  advantage,  so  that  we  shall  not  perish,  but 
see  our  labours  happily  besfun  and  ended  in  him;  he  "  shall  pre- 
serve our  going  out,  and  our  coming  in,"  until,  through  all  the  vicis- 
situdes of  this  mortal  state,  he  shall  have  brought  us  into  his  holy 
"temple,"  there  to  become  "pillars,"  and  to  "go  no  more  out." 
Rev.  iii.  12. 


468  A   COMMENTARY    ON    THE    PSALMS. 


PSALM   CXXII. 

ARGUMENT. — The  author  of  this  Psalm,  as  we  are  informed  by  its  title,  was  David. 
The  subject  of  it  is  that  joy  which  the  people  were  wont  to  express  upon  their  going 
up  in  companies  to  keep  a  feast  at  Jerusalem,  when  the  divine  services  were  regu- 
lated, and  that  city  was  appointed  to  be  the  place  of  public  worship.  Every  thing 
which  can  be  said  upon  this  topic,  must  naturally  hold  good  in  its  application  to  the 
Christian  church,  and  the  celebration  of  her  feasts  ;  at  which  seasons  the  believer 
will  as  naturally  extend  his  thoughts  to  the  Jerusalem  above,  and  to  that  festival 
which  shall  one  day  be  there  kept  by  all  the  people  of  God. 

1.   /  was  glad  when  they  said  unto  me,  Let  us  go  into  the  house  of  the  Lord. 

Great  was  the  joy  of  an  Israelite,  when  his  brethren  called  upon 
him  to  accompany  them,  on  some  festive  occasion,  to  the  tabernacle, 
or  temple  at  Jerusalem  ;  great  is  the  joy  of  a  Christian,  when  he  is 
invited,  in  like  manner,  to  celebrate  the  feasts  of  the  church,  to  com- 
memorate the  nativity,  or  the  resurrection,  and  to  eat  and  drink  at 
the  table  of  his  Lord.  Such,  in  kind,  but  far  greater  in  degree,  is 
that  gladness  which  the  pious  soul  experiences,  when  she  is  called 
hence  ;  when  descending  angels  say  unto  her,  Thy  labour  and 
sorrow  are  at  an  end,  and  the  hour  of  thy  enlargement  is  come  ; 
put  off  mortality  and  misery  at  once  ;  quit  the  house  of  bondage, 
and  the  land  of  thy  captivity  ;  fly  forth,  and  "  let  us  go  together 
into  the  house  of  the  Lord,  not  made  with  hands,  eternal  in  the 
heavens." 

2.  Our  feet  shall  stand  within  thy  gates,  O  Jerusalem  ! 

Yes,  O  thou  holy  and  happy  city  of  peace,  and  love,  and  ever- 
lasting delight,  our  God  will  in  time  bring  us  to  behold,  and  to  enter 
thee  ;  "  our  feet,"  which  now,  with  many  a  weary  step,  tread  the 
earth,  u  shall"  one  day  "  stand  within  thy  gates,"  which  are  opened 
to  all  believers  ;  we  shall  at  length  rest  in  thy  celestial  mansions, 
and  converse  for  ever  with  thy  blessed  inhabitants  ! 

3.  Jerusalem  is  builded  as  a  city  that  is  compact  together. 

We  see  thee  not,  indeed,  as  yet,  but  we  hear  of  thy  stability,  thy 
unity,  thy  beauty,  and  thy  magnificence.  Thy  foundations  are 
firm  upon  the  holy  hills  ;  they  are  garnished  with  all  manner  of 
precious  stones  ;  and  in  them  are  the  names  of  the  twelve  apostles 
of  the  Lamb.  Thy  gates  are  of  pearl,  twelve  in  number,  and  open 
to  all  quarters,  for  the  tribes  of  the  spiritual  Israel  to  come  in.  Thy 
streets  are  of  pure  gold,  as  it  were  transparent  glass  ;  thou  art 
crowned  with  the  unfading  brightness  of  eternal  glory  ;  and  the 
Lord  God  Almighty  and  the  Lamb  are  the  temple  in  the  midst  of 
thee.  All  these  glorious  things  are  spoken  of  thee,  thou  city  of 
God  !  And  yet,  when  we  come  to  see  thee  with  our  eyes,  we  shall 
be  forced  to  confess,  as  the  queen  of  Sheba  did  upon  viewing  the 
earthly  Jerusalem,  with  its  material  temple,  and  the  court  of  its 
mortal  king,  that  thou  far  "exceedest  the  fame  which  we  had  heard," 
and  that  "  the  half  was  not  told  us."     1  Kings  x.  7. 


A    COMMENTARY    ON    THE    PSALMS.  469 

4.  Whither  the  tribes  go  up,  the  tribes  of  the  Lord.  unto,  or,  according  to,  the 
testimony  of  Israel,  to  give  thanks  unto  the  name  of  the  Lord. 

As  all  the  "tribes"  of  Israel,  three  times  in  the  year,  were  seen 
"  going  up"  to  the  old  Jerusalem  in  compliance  with  the  "  testimo- 
nies," the  injunctions  and  institutions  of  their  law,  to  acknowledge 
the  mercies,  and  to  give  thanks  unto  the  name  of  "Jehovah,"  who 
had  done  such  great  things  for  them  ;  so  from  the  ends  of  the  earth 
are  the  redeemed  of  the  Lord,  out  of  every  nation,  and  kindred, 
and  people,  continually  ascending,  by  faith  and  charity,  to  the  new 
Jerusalem.  St.  John  saw  the  nations  of  them  that  were  saved, 
walking  in  the  light  of  the  heavenly  city,  and  he  heard  her  streets 
resound  with  the  hallelujahs  of  ten  thousand  times  ten  thousand. 

5.  For  there  are  set  thrones  of  judgment,  the  thrones  of  the  house  of  David. 

The  Israelites  resorted  to  Jerusalem,  because  it  was  the  metropo- 
lis of  the  country,  and  there  was  the  residence  of  their  monarchs, 
after  the  kingdom  was  established  in  "  the  house  of  David."  But, 
alas!  that  metropolis  is  desolate,  and  "the  thrones  of  judgment," 
which  were  therein,  have  been  long  since  cast  down  to  the  ground. 
A  Jerusalem,  however,  remains,  which  shall  never  be  moved ;  in 
that  Jerusalem  is  the  throne  of  eternal  judgment  erected,  and  the 
Son  of  David  sitteth  upon  it.  Of  him  it  was  said  by  the  angel  to 
Mary,  "  The  Lord  God  shall  give  unto  him  the  throne  of  his  father 
David  :  and  he  shall  reign  over  the  house  of  Jacob  for  ever,  and  of 
his  kingdom  there  shall  be  no  end."  Luke,  i.  32.  And  he  him- 
self thus  addressed  his  apostles:  "Verily,  I  say  unto  you,  that  ye 
which  have  followed  me,  in  the  regeneration,  when  the  Son  of  man 
shall  sit  on  the  throne  of  his  glory,  ye  also  shall  sit  upon  twelve 
thrones,  judging  the  twelve  tribes  of  Israel."     Matt.  xix.  28. 

G.  Pray  for  the  peace  of  Jerusalem :  they  shall  prosper  that  love  thee. 

In  this  latter  part  of  our  Psalm,  the  members  of  the  Israelitish 
church  are  exhorted  to  pray  for  its  peace  and  welfare.  What  that 
church  was,  the  Christian  church  militant  upon  earth  now  is,  and 
demandeth,  in  like  manner,  the  prayers  of  all  Christian  people  for  its 
peace  and  welfare  in  a  troublesome  and  contentious  world.  Its  in- 
crease here  below,  is  in  reality  the  increase  of  Jerusalem  above,  of 
which  it  is  a  part,  and  ought  to  be  a  resemblance.  Heaven  has 
therefore  decreed,  that  they  who  contribute  their  labours,  as  well  as 
their  prayers,  to  promote  so  good  and  so  glorious  an  end,  shall  enjoy 
its  protection,  and  its  blessing  shall  be  upon  the  work  of  their 
hands  ;  "  They  shall  prosper  that  love  thee." 

7.  Peace  be  within  thy  walls,  and  prosperity,  or,  plenteousness,  within  thy 
palaces. 

Come,  O  thou  divine  Spirit  of  peace  and  love,  who  didst  reside  in 
the  soul  of  the  holy  Jesus,  descend  into  his  mystical  body,  and  fill 
us,  who  compose  it,  with  all  his  heavenly  tempers;  put  an  end  to 
heresies,  heal  all  schisms,  cause  bitter  contentions  to  cease,  abolish 
every  enmity,  and  make  us  to  be  of  one  mind  in  thy  holy  city ;  that 


470  A    COMMENTARY    ON    THE    PSALMS. 

so,  "  peace  being  within  her  walls,"  her  citizens  may  give  them- 
selves to  every  profitable  employment,  and  "  plenteousness"  of  grace, 
wisdom,  and  truth,  as  well  as  of  earthly  blessings,  may  be  in  all  her 
"  palaces."  Thus  will  she  become  a  lively  portrait  of  that  place 
which  is  prepared  for  them  that  love  one  another,  where,  with  one 
heart  and  one  voice,  they  shall  ascribe  "  salvation  and  glory  to  God 
and  to  the  Lamb." 

8.  For  my  brethren  and  companion 's  sake  I  will  now  say,  Peace  be  with- 
in thee.     9.  Because  of  the  house  <f  the  Lord  our  God  I  seek  thy  good. 

In  these  concluding  verses,  the  Psalmist  declareth  the  two  mo- 
tives, which  induced  him  to  utter  his  best  wishes,  and  to  use  his 
best  endeavours,  for  the  prosperity  of  Jerusalem  ;  namely,  love  of  his 
brethren,  whose  happiness  was  involved  in  that  of  their  city;  and 
love  of  God,  who  had  there  fixed  the  residence  of  his  glory.  These 
motives  are  ever  in  force,  and  ought,  surely,  to  operate  with  marvel- 
lous energy  upon  our  hearts,  to  stir  us  up  to  imitate  the  pattern  now 
before  us,  in  fervent  zeal  and  unwearied  labour,  for  the  salvation  of 
men,  and  the  glory  of  their  great  Redemer  ;  both  which  will  then 
be  complete,  when  the  church  militant  shall  become  triumphant, 
and  the  heavenly  paradise  shall  be  filled  with  plants  taken  from  its 
terrestrial  nursery. 

Theodore  Zuinger,  of  whom  some  account  may  be  found  in 
Thuanus,  when  he  lay  on  his  death-bed,  took  his  leave  of  the  world 
in  a  paraphrase  on  the  foregoing  Psalm ;  giving  it  the  same  turn 
with  that  given  to  it  above.  I  have  never  been  able  to  get  a  sight 
of  the  original  ;*  but  one  may  venture,  I  believe,  to  say,  that  it  has 


*  Since  the  publication  of  the  first  edition,  a  learned  friend  has  obliged  me  with  a 
copy  of  these  Latin  verses  of  Zuinger.  transcribed  from  the  303d  page  of  Vitae  Ger- 
manorum  Medicorum,  by  Melchior  Adamus.     They  are  as  follow : 
O  lux  Candida,  lux  mihi 
Laeti  conscia  transitus  ! 
Per  Christi  meritum  patet 

Vitae  porta  beatse. 
Me  status  revocat  dies 
Augustam  Domini  ad  domum : 
Jam  sacra  aetherii  premam 

Laetus  limina  templi. 
Jam  visam  Solymae  edita 
Coelo  culmina,  et  aedium 
Caetus  angelicos,  suo  et 

Augustam  populo  urbem: 
Urbem  quam  procul  infimis 
Terrae  finibus  exciti 
Petunt  Christiadae,  et  Deum 

Laudent  voce  perenni : 
Jussam  ccelitus  oppidis 
Urbem  jus  dare  caeteris, 
Et  sedem  fore  Davidis 

Cuncta  in  saecla  beati. 
Mater  nobilis  urbium  ! 
Semper  te  bona  pax  amat : 
Et  te  semper  amantibus 

Cedunt  omia  recte. 


A    COMMENTARY    ON    THE    PSALMS.  471 

lost  nothing  in  a  translation  of  it  by  the  learned  and  pious  Mr. 
Merrick ;  which  is  so  excellent,  that  I  must  beg  leave  to  present  it 
to  the  reader.  Some  of  the  lines  are  retained  in  his  more  literal  poeti- 
cal version,  published  in  1765.  It  may  serve  as  a  finished  specimen 
of  the  noble  and  exalted  use  which  a  Christian  may  and  ought  to 
make  of  the  Psalms  of  David. 

.1. 

What  joy,  while  thus  I  view  the  day 
That  warns  my  thirsting  soul  away, 

What  transports  fill  my  breast ! 
For,  lo,  my  great  Redeemer's  pow'r 
Unfolds  the  everlasting  door, 

And  leads  me  to  his  rest. 

2. 

The  festal  morn,  my  God,  is  come, 
That  calls  me  to  the  hallow'd  dome, 

Thy  presence  to  adore  ; 
My  feet  the  summons  shall  attend, 
With  willing  steps  thy  courts  ascend, 

And  tread  th'  ethereal  floor 

3. 

E'en  now  to  my  expecting  eyes 

The  heav'n-built  towers  of  Salem  rise  ; 

E'en  now,  with  glad  survey, 
I  view  her  mansions,  that  contain 
Th'  angelic  forms,  an  awful  train, 

And  shine  with  cloudless  day. 

4. 


Lo,  the  redeem'd  of  God  ascend, 

Their  tribute  hither  bring  : 
Here,  crown'd  with  everlasting  joy, 
In  hymns  of  praise  their  tongues  employ 

And  hail  th'  immortal  King : 


Great  Salem's  King ;  who  bids  each  state 
On  her  decrees  dependent  wait ; 

In  her,  ere  time  begun, 
High  on  eternal  base  uprear'd, 
His  hands  the  regal  seat  prepar'd, 

For  Jesse's  favour'd  son. 


Semper  pax  tua  mcenia 
Colit ;  semper  in  atriia 
Tuis  copia  dextera 

Larga  munera  fundit. 
Dulcis  Christiaddm  domus, 
Civem  adscribe  novitium  ; 
Sola  comitata  Caritas — 

Spesque  Fidesque  valete. 


472  A   COMMENTARY    ON    THE    PSALMS. 


Mother  of  cities  !  o'er  thy  head 

See  Peace,  with  healing  wings  outspread, 

Delighted  fix  her  stay. 
How  blest,  who  calls  himself  thy  friend  ! 
Success  his  labours  shall  attend, 

And  safely  guard  his  way. 

7. 

Thy  walls,  remote  from  hostile  fear, 
Nor  the  loud  voice  of  tumult  hear, 

Nor  war's  wild  wastes  deplore  : 
There  smiling  plenty  takes  her  stand, 
And  in  thy  courts,  with  lavish  hand, 

Has  pour'd  forth  all  her  store. 


Let  me,  blest  seat,  my  name  behold 
Among  thy  citizens  enroll'd, 

In  thee  for  ever  dwell, 
Let  charity  my  steps  attend, 
My  sole  companion  and  my  friend, 

And  faith  and  hope  farewell ! 


PSALM  CXXIII. 


ARGUMENT.— This  Psalm  containeth,  1,  2.  an  act  of  confidence  in  God,  with, 
3,  4.  a  prayer  for  deliverance  from  that  reproach  and  contempt  which  infidelity  and 
sensuality  are  wont  to  pour  upon  the  afflicted  people  of  God. 

1.   Unto  thee  lift  I  up  mine  eyes,  O  thou  that  dwellest  in  the  heavens. 

The  church,  when  distressed  and  persecuted  upon  earth,  "lifteth 
up  her  eyes"  to  him  that  dwelleth  in  the  heavens,  from  thence  be- 
holding and  ordering  all  things  here  below.  It  is  by  his  permission 
that  she  is  depressed  and  insulted  ;  and  he  only  can  deliver  her  out 
of  the  hands  of  her  enemies. 

2.  Behold,  as  the  eyes  of  servants  look  unto  the  hand  of  their  masters,  and 
as  the  eyes  of  a  maiden  unto  the  hand  of  her  mistress  ;  so  our  eyes  wait  upon 
the  Lord  our  God,  until  that  he  have  mercy  upon  us. 

The  servants  of  God,  like  other  servants,  if  they  are  injured  and 
suffer  violence,  expect  redress  and  protection  from  the  Master  whose 
they  are,  and  whom  they  serve.  Under  the  law  of  Moses,  a  master 
was  to  demand  satisfaction,  and  to  have  it  made  him,  for  any  hurt 
done  to  his  servant.  And  shall  not  the  best  of  masters  avenge  the 
wrongs  done  to  those  who  serve  him ;  and  done,  perhaps,  because 
they  serve  him  ?  Without  doubt,  he  will  avenge  them  speedilv  and 
reward  the  sufferers  gloriously. 

3.  Have  merry  upon  us,  O  Lord,  have  mercy  upon  us  ;  for  we  are  exceed- 
ingly filed  with  contempt.  4.  Our  soul  is  exceedingly  filled  with  the  scorn- 
ing of  those  that  are  at  ease,  and  with  the  contempt  of  the  proud. 

Unbelieving,  ungodly,  and  worldly  men,  who  are  "  at  ease,"  and 


A    COMMENTARY    ON    THE    PSALMS.  473 

boast  themselves  in  the  multitude  of  their  riches,  will  alwjiys  be 
ready  to  cast  upon  the  afflicted  servants  of  Christ  some  portion  of 
that  reproach  and  contempt,  which  were  so  plentifully  poured  upon 
their  blessed  Master,  in  the  day  of  his  passion,  and  indeed  through 
his  whole  life.  With  these  they  may  justly  complain  that  "  their 
souls  are  exceedingly  filled,"  insomuch  that  tjiey  are  compelled  to 
exclaim  with  redoubled  earnestness,  "  Have  merey  upon  us,  O  Lord, 
have  mercy  upon  us."  And  let  them  know,  for  their  comfort,  that 
the  Lord  will  "  have  mercy  upon  them,"  in  that  day  when  sensuality 
shall  be  succeeded  by  torment,  and  pride  shall  end  in  shame  and 
confusion ;  when  patient  poverty  shall  inherit  everlasting  riches, 
and  oppressed  humility  shall  be  exalted  to  a  throne  above  the  stars. 


PSALM  CXXIV. 


ARGUMENT. — In  this  Psalm,  which,  as  we  are  informed  by  the  title,  hath  David 
for  its  author,  the  church  describeth  the  danger  in  which  she  hath  been,  and  giveth 
to  God  alone  the  glory  of  her  deliverance  out  of  it. 

1.  If  it  had  not  been  the  Lord  who  was  on  our  side,  now  may  Israel  say : 
2.  If  it  had  not  been  the  Lord  who  was  on  oar  side,  when  men  rose  up  against 
us:  3.  Then  they  had  swallowed  us  up  quick,  when  their  wrath  icas  kindled 
against  us. 

The  people  of  Israel,  rescued  from  impending  ruin,  break  forth 
into  a  joyful  acknowledgment  of  that  almighty  aid,  to  which  they 
were  indebted  for  their  deliverance.  "  Men"  rose  up  against  them, 
but  "  Jehovah"  was  on  their  side ;  men  intended  to  devour,  but  God 
interposed  to  save.  May  not  "  the  Israel  of  God"  say,  in  like  man- 
ner, "  If  the  Lord  had  nor  been  on  our  side,"  when  our  spiritual 
enemies,  sin,  death,  and  hell,  were  in  arms  against  us,  surely  now 
"  they  had  swallowed  us  up  quick,"  and  we  had  perished  everlast- 
ingly? It  is  thou,  O  Lord  Jesu,  who  hast  wrought  for  us  this  great 
salvation;  it  is  thou  who  from  the  beginning  hast  preserved  thy 
church  in  the  world,  amidst  the  persecutions  which  must  otherwise 
have  put  an  end  to  its  very  existence. 

4.  Then  the  waters  had  overwhelmed  us  ;  the  stream,  or,  torrent,  had  gone 
over  our  soul:  5.  Then  the  proud,  or,  swelling,  icaters  had  gone  over  our 
soul. 

The  redeemed  are  astonished,  upon  looking  back,  at  the  greatness 
of  the  danger  to  which  they  had  been  exposed.  They  can  compare 
the  fury  and  insolence  of  their  adversaries  to  nothing  but  overwhelm- 
ing floods  and  desolating  torrents  ;  and  they  consider  themselves  as 
snatched  by  a  miracle  from  instant  destruction.  Happy  they,  who 
are  taken  from  the  evil  to  come,  and  have  passed  from  the  miseries  of 
earth  to  the  felicities  of  heaven,  where  they  are  neither  tempted  nor 
molested  more.  The  devout  Christian,  whom  in  perilous  times, 
and  towards  the  close  of  life,  a  gracious  Providence  has  thrown 
ashore  in  some  sequestered  corner,  from  whence  he  views  those  secu- 
lar tumults  with  which  he  hath  no  further  concern,  is  perhaps  ar- 

60 


474  A    COMMENTARY    ON   THE    PSALMS. 

rived  fit  the  next  degree  of  happiness  to  that  of  just  spirits  made 
perfect. 

6.  Blessed  be  the  Lord,  who  hath  not  given  us  as  a  prey  to  their  teeth. 
7.  Our  soul  is  escaped  as  a  bird  out  of  the  snare  of  the  fowlers :  the  snare  is 
broken,  and  we  are  escaped. 

The  marvellous  deliverance  of  Israel  is  illustrated  by  two  other 
images.  It  is  compared  to  the  escape  of  a  lamb  from  the  jaws  of  a 
wolf,  or  a  lion  ;  and  to  that  of  a  bird,  by  the  breaking  of  the  snare  in 
which  it  had  been  entangled,  before  the  fowler  came  to  seize  and  to 
kill  it.  Save  us,  O  God,  from  the  rage  and  the  subtilty  of  our 
spiritual  adversary;  save  us  from  his  teeth,  when  he  would  devour; 
from  his  snares,  when  he  would  deceive  :  suffer  us  not,  either  by  per- 
secution or  temptation,  to  fall  from  thee  ;  let  the  lion  gnash  his  teeth, 
and  the  fowler  look  for  his  captive  in  vain  ;  that  so  we  too  may  sing 
the  song  of  Zion  in  thy  heavenly  kingdom,  and  say,  "  Blessed  be 
the  Lord,  who  hath  not  given  us  over  for  a  prey  unto  their  teeth. 
Our  soul  is  escaped  as  a  bird  out  of  the  snare  of  the  fowlers :  the 
snare  is  broken,  and  we  are  escaped." 

8.  Our  help  is  in  the  name  of  the  Lord,  who  made  heaven  and  earth. 

The  great  lesson  which  this  Psalm,  from  the  beginning  to  the 
end,  inculcates,  is,  that  for  every  deliverance,  whether  of  a  temporal 
or  spiritual  nature,  we  should,  in  imitation  of  the  saints  above, 
ascribe  "  Salvation  to  God  and  the  Lamb." 


PSALM  CXXY. 


ARGUMENT. — In  this  Psalm  the  church  is  comforted  with  the  promises,  1,2.  of 
God's  protection,  and  3.  of  his  removing,  in  due  time,  from  his  inheritance  the  rod 
of  the  oppressor;  when,  4.  the  faithful  will  be  rewarded,  and,  5.  apostates  punished 
with  other  workers  of  iniquity.  Aben  Ezra,  as  cited  by  Dr.  Hammond,  applieth  the 
Psalm  to  the  days  of  Messiah. 

1.  They  that  trust  in  the  Lord  shall  be  as  Mount  Zion,  which  cannot  be 
removed,  but  abidethfor  ever.  2.  As  the  mountains  are  round  about  Jerusa- 
lem, so  the  Lord  is  round  about  his  people  from  henceforth  even  for  ever. 

The  stability  of  the  church,  and  the  protection  afforded  her  by 
Jehovah,  were  of  old  represented  by  the  mountain  on  which  the  di- 
vine presence  resided,  and  by  the  hills  which  encompassed  Jerusalem, 
so  as  to  render  that  city  in  a  manner  impregnable.  While  her  in- 
habitants continued  to  "  trust  in  the  Lord,"  this  was  the  case.  But 
when  they  became  faithless  and  disobedient,  she  became  weak,  and 
like  another  city.  Let  not  our  "trust  in  God"  be  a  presumptuous, 
ungrounded  assurance;  but  let  it  be  a  confidence  springing  from 
faith  unfeigned,  out  of  a  pure  heart,  a  good  conscience,  and  fervent 
charity.  Then  shall  our  situation,  whether  as  a  church  or  as  indi- 
viduals, resemble  that  of  the  holy  mount  in  the  beloved  city,  and 
our  God  will  be  unto  us  a  fortress,  and  a  wall  round  about.  But 
let  us  never  forget,  that  the  promises  to  us,  like  those  to  Israel,  are 


A    COMMENTARY    ON    THE    PSALMS.  475 

conditional;  "Because  of  unbelief  they  were  broken  off;  and  we 
stand  by  faith." 

3.  For  the  rod  of  the  wicked  shall  not  rest  upon  the  lot  of  the  righteous  ;  lest 
the  righteous  put  forth  their  hands  unto  iniquity. 

God  may,  arid  often  doth,  permit  "the  rod"  or  power  "of  the 
wicked  to  fall  upon  the  lot  of  the  righteous"  in  this  world.  But  it  is 
only  for  the  purposes  of  chastisement,  or  probation.  The  rod  is  not 
suffered  to  "  rest,"  or  abide,  there  too  long,  "  lest  the  righteous,"  har- 
assed and  worn  down  by  oppression,  and  seeing  no  end  of  their 
calamities,  should  be  tempted  to  "  put  their  hands  to  iniquity,"  and 
practice  that  wickedness  which  they  find  to  prosper  so  well  here  be- 
low. The  import  of  this  verse  seemeth  to  be  the  same  with  that  of 
our  Lord's  prediction  concerning  the  troubles  of  the  latter  days. 
"  Then  shall  be  great  tribulation,  such  as  was  not  since  the  begin- 
ning of  the  world  to  this  time,  no  nor  ever  shall  be.  And  except 
those  days  should  be  shortened,  there  should  no  flesh  be  saved.  But 
for  the  elect's  sake  those  days  shall  be  shortened."  Matt.  xxiv. 
21,  22. 

4.  Do  good,  O  Lord,  unto  those  that  be  good,  and  to  them  that  are  upright 
in  heart.  5.  As  for  such  as  turn  aside  unto  their  crooked  ways,  the  Lord  shall 
lead  them  forth  with  the  workers  of  iniquity ;  but  peace  shall  be  upon  Israel. 

The  "good  and  upright  in  heart"  are  they  who  stand  steady  in 
^very  change  of  circumstances  ;  who  complain  not  of  God's  dispen- 
sations, but,  believing  every  thing  to  be  best  which  he  ordains,  adhere 
to  him  with  a  will  entirely  conformed  to  his,  in  adversity  no  less 
than  in  prosperity.  To  these  Jehovah  will  finally  "  do  good  ;"  and 
they  shall  receive  the  reward  of  their  faith  and  patience  ;  while  such 
as,  in  time  of  trial,  have  fallen  away,  and  returned  no  more,  shall 
be  "led  forth"  to  punishment  "with  the  workers  of  iniquity,"  to 
whose  company  their  apostacy  hath  joined  them.  And  then,  "  peace 
shall  be  upon  the  Israel  of  God,"  with  joy  and  gladness,  for  ever- 
more. 


TWENTY-SEVENTH  DAY.— EVENING   PRAYER. 

PSALM   CXXVI. 

ARGUMENT. — In  this  Psalm  the  children  of  Zion,  1 — 3.  describo  the  joy  consequent 
upon  their  restoration  from  captivity  ;  4.  they  pray  God  to  bring  back  the  rest  of 
their  countrymen,  and  to  complete  his  work  ;  5,  6.  they  foresee  and  predict  the  suc- 
cess of  their  labours  in  rebuilding  their  ruined  city  with  its  temple,  and  cultivating 
again  their  desolated  country.  The  return  of  Israel  from  Babylon  holds  forth  a 
figure  of  the  same  import  with  the  exodus  of  that  people  from  Egypt.  And  this 
Psalm,  like  the  prophecies  of  Isaiah,  representeth  the  blessed  effects  of  a  spiritual 
redemption,  in  words  primarily  alluding  to  that  temporal  release. 

1.  When  the  Lord  turned  again  the  captivity  of  Zion,  we  were  like  them  thai 
dream. 

That  Cyrus  should  issue  a  decree  for  the  Jews  to  return  to  their 


476  A    COMMENTARY    ON    THE    PSALMS. 

own  country,  and  to  rebuild  their  city  and  temple ;  that  he  should 
dismiss  such  a  number  of  captives,  not  only  without  money  and 
without  price,  but  should  send  them  home  laden  with  presents,  Ezra, 
i.  1 — 4,  this  was  the  work  of  Jehovah,  who  only  could  thus  "  turn 
the  captivity  of  Zion."  A  restoration  so  complete,  so  strange  and 
unlooked  for,  brought  about  at  once,  without  any  endeavours  used 
on  the  side  of  Israel,  seemed  in  all  these  respects  as  a  "  dream ;"  and 
the  parties  concerned,  when  they  saw  and  heard  such  things,  could 
scarcely  believe  themselves  to  be  awake.  That  the  King  of  kings, 
of  his  own  mere  love  and  mercy,  should  take  pity  on  poor  mankind, 
in  their  more  grievous  captivity  under  sin  and  death  ;  that  he  should 
send  his  only  Son  to  purchase  their  liberty,  his  Spirit  to  enrich,  and 
conduct  them  to  their  country  above,  and  his  heralds  to  proclaim 
such  unexpected  deliverance  to  all  the  world  ;  this  likewise  was  the 
work  of  the  same  Jehovah,  who  only  could  thus  "  turn  again  the 
captivity  of  his  Zion."  Sinners,  when  the  tidings  of  a  salvation  so 
great  and  marvellous  are  preached  to  them,  think  themselves  in  a 
"  dream,"  and  with  difficulty  give  credit  even  to  the  royal  proclama- 
tion, though  the  great  seal  of  heaven  be  affixed  to  it. 

2.  Then  was  our  mouth  filled  with  laughter,  and  our  tongue  with  singing: 
then  said  they  among  the  heathen,  The  Lord  hath  done  great  things  for  them. 
3.  The  Lord  hath  done  great  things  for  us;  whereof  we  are  glad. 

The  people  of  God  soon  find,  that  they  are  not  mocked  with  illu- 
sions, but  that  all  about  them  is  reality  and  truth.  Then  sorrow 
and  sighing,  fear  and  distrust,  fly  away  together.  Joy  fills  their 
hearts,  and  overflows  by  their  tongues,  in  songs  of  praise.  The  na- 
tions hear,  and  are  astonished,  and  own  the  hand  of  Jehovah  in  the 
restoration  of  his  people ;  "  Jehovah  hath  done  great  things  for 
them."  The  chosen  people  echo  back  the  gladsome  sound,  and  reply, 
with  transports  of  gratitude,  "  Jehovah  hath  done  great  things  for  us, 
whereof  we  are  glad."  Every  word  of  this  agreeth  not  more  exactly 
to  the  return  from  Bablyon,  than  it  cloth  to  that  eternal  redemption 
thereby  prefigured,  which  is  the  grand  subject  of  thanksgiving  in  the 
Christian  church. 

4.  Turn  again  our  captivity,  O  Lord,  as  the  streams  in  the  south. 
The  joy  occasioned  by  Cyrus's  proclamation  having  been  described 
in  the  former  part  of  the  Psalm,  we  may  now  suppose  some  of  the 
Jews  ready  to  set  out  on  their  return  home ;  at  which  time,  and 
during  their  journey,  they  prefer  this  petition  to  God,  that  he  would 
be  pleased  to  bring  back  the  rest  of  their  countrymen,  who,  like 
" floods"  rolling  down  upon  the  thirsty  regions  of  the  "south,"*  might 

*  I  think  the  Image  is  taken  from  the  "  torrents"  in  the  deserts  to  the  south  of  Ju- 
dea  :  in  Idumaea,  Arabia  Petrsea,  &c.  a  mountainous  country.  These  torrents  were 
continually  dried  up  in  the  summer;  see  Job,  xi.  17, 18  ;  and  as  constantly  "  returned'' 
after  the  rainy  season,  and  filled  again  their  deserted  channels.  The  point  of  the  com- 
parison seems  to  be  the  "  return"  and  renewal  of  these  (not  "  rivers")  but  "  torrents;" 
which  yearly  leave  their  beds  dry,  but  fill  them  again  ;  as  the  Jews  had  left  their 
country  desolate,  but  now  "  flowed  again"  into  it.  Bishop  Lowth,  in  Merrick's  Anno- 
tations.— Dr.  Durell  renders  this  verse  as  follows — "  The  turning  of  our  captivity,  O 
Lord,  is  as  streams  in  the  south." 


A    COMMENTARY    ON   THE    PSALMS.  477 

people  the  land,  and  by  their  labours  put  an  end  to  the  desolations 
of  Judah.  That  God  would  daily  increase  the  number  of  true  con- 
verts from  the  world  to  the  church,  to  clear  and  cultivate  the  mysti- 
cal vineyard,  to  build  and  to  ornament  the  whole  city,  should  be  the 
prayer  of  every  labourer  in  that  vineyard,  of  every  citizen  in  that 
city. 

5.  They  that  sow  in  tears  shall  reap  in  joy.  6.  He  that  goeth  forth  and 
iceepeth,  bearing  precious  seed,  shall  doubtless  come  again  with  rejoicing, 
bringing  his  sheaves  with  him. 

The  fatigue  of  travelling  from  Babylon  to  Judea ;  the  melancholy 
prospect  of  a  long-depopulated  country,  and  ruined  city  ;  the  toil 
necessary  to  be  undergone,  before  the  former  could  be  again  brought 
into  order,  and  the  latter  rebuilt ;  all  these  considerations  could  not 
but  allay  the  joy  of  the  released  captives,  and  even  draw  many  tears 
from  their  eyes.  They  are  therefore  comforted  with  a  gracious 
promise,  that  God  would  give  a  blessing  to  the  labours  of  their  hands, 
and  crown  them  with  success,  so  that  they  should  once  more  see 
Jerusalem  in  prosperity,  and  behold  in  Zion  the  beauty  of  holiness. 
This  promise  is  conveyed  under  images  borrowed  from  the  instruc- 
tive scenes  of  agriculture.  In  the  sweat  of  his  brows  the  husband- 
man tills  his  land,  and  casts  the  seed  into  the  ground,  where,  for  a 
time,  it  lies  dead  and  buried.  A  dark  and  dreary  winter  succeeds, 
and  all  seems  to  be  lost.  But  at  the  return  of  spring,  universal 
nature  revives,  and  the  once-desolated  fields  are  covered  with  corn, 
which,  when  matured  by  the  sun's  heat,  the  cheerful  reapers  cut 
down,  and  it  is  brought  home  with  triumphant  shouts  of  joy.  Here, 
O  disciple  of  Jesus,  behold  an  emblem  of  thy  present  labour,  and  thy 
future  reward.  Thou  "  sowest,"  perhaps,  "  in  tears  ;"  thou  doest  thy 
duty  amidst  persecution  and  affliction,  sickness,  pain,  and  sorrow ; 
thou  labourest  in  the  church,  and  no  account  is  made  of  thy  labours; 
no  profit  seems  likely  to  arise  from  them.  Nay,  thou  must  thyself 
drop  into  the  dust  of  death,  and  all  the  storms  of  that  winter  must 
pass  over  thee  until  thy  form  shall  be  perished,  and  thou  shalt  see 
corruption.  Yet  the  day  is  coming  when  thou  shalt  "  reap  in  joy  ;" 
and  plentiful  shall  be  thy  harvest.  For  thus  thy  blessed  Master 
"  went  forth  weeping,  a  man  of  sorrows,  and  acquainted  with  grief, 
bearing  precious  seed,"  and  sowing  it  around  him,  till  at  length  his 
own  body  was  buried,  like  a  grain  of  wheat,  in  the  furrow  of  the 
grave.  But  he  arose,  and  is  now  in  heaven  ;  from  whence  he  "  shall 
doubtless  come  again  with  rejoicing,"  with  the  voice  of  the  archangel 
and  the  trump  of  God,  "bringing  his  sheaves  with  him."  Then 
shall  every  man  receive  the  fruit  of  his  works,  and  have  praise  of 
God.     • 


PSALM  CXXVII. 


ARGUMENT. — If  this  Psalm  were  written  by  Solomon,  or  by  David  for  Solomon, 
as  the  title  importeth,  it  was  probably  used  again  at  the  time  of  rebuilding  the  city 
and  temple,  after  the  return  from  Babylon.     But  indeed  it  is  a  Psalm  which  can 


478  A    COMMENTARY    ON    THE    PSALMS. 

never  be  out  of  season,  the  design  of  its  author  being  to  teach  us  the  necessity  of  a 
dependence  upon  God  and  his  blessing,  in  every  work  to  which  we  set  our  hands. 
What  is  said  with  regard  to  an  earthly  house,  city,  and  family,  extendeth  also  to  the 
spiritual  house,  city,  and  family  of  Christ,  which  are  now,  what  Jerusalem,  the 
temple,  and  the  people  of  Israel,  were  in  old  time. 

1.  Except  the  Lord  build  the  house,  they  labour  in  vain  that  build  it :  ex- 
cept the  Lord  keep  the  city,  the  watchman  waketh  but  in  vain. 

In  every  undertaking-,  the  blessing  of  God  must  accompany  the 
labours  of  man,  to  render  them  effectual.  No  work  can  prosper 
without  him,  nor  can  any  design  miscarry  under  his  favour  and 
protection,  which  are  equally  necessary  to  be  obtained  by  the  builder 
in  time  of  peace,  and  by  the  soldier  in  time  of  war.  But  they,  above 
all  men,  ought  to  implore  the  divine  grace  and  benediction,  who  are 
employed  either  in  building  or  defending  the  spiritual  house  and  city 
of  God  ;  especially  as  the  same  persons,  like  the  Jews  after  the  cap- 
tivity, surrounded  by  enemies  always  ready  to  obstruct  the  work,  are 
often  obliged  to  hold  a  sword  in  one  hand,  while  they  build  with  the 
other.  Our  own  edification  in  faith  and  holiness  must  likewise  be 
carried  on  by  us  in  this  attitude,  by  reason  of  the  many  temptations 
which  are  continually  assailing  us.  It  may  also  be  remarked,  that 
both  Solomon  and  Zerubbabel  had  vainly  laboured  to  construct  the 
first  or  the  second  material  temple,  unless  Jehovah  himself  had  built 
the  true  house  for  the  reception  of  his  glory,  that  is  to  say,  the  temple 
of  Christ's  body,  and,  after  it  was  fallen  down,  had  reared  it  again 
by  a  resurrection  from  the  dead. 

2.  It  is  vain  for  you  to  rise  up  early,  to  sit  up  late,  to  eat  the  bread  of  sor- 
roxes :  for  so  he  giveth  his  beloved  sleep. 

The  Psalmist  doth  not,  certainly,  intend  to  say,  that  labour  and 
diligence  are  vain,  but  that  they  are  so,  except  the  Lord  be  with  the 
labourer :  the  business  is  not  to  be  done  by  all  the  industry  and  pains, 
all  the  carking  and  caring  in  the  world,  without  him ;  whereas,  if 
his  aid  be  called  in,  if  part  of  our  time  be  spent  in  prayer,  not  the 
whole  of  it  in  prayerless  toiling  and  moiling,  our  work  will  become 
easier,  and  go  on  better ;  a  solicitude  and  anxiety  for  its  success  and 
completion  will  no  longer  prey  upon  our  minds  by  day,  and  break 
our  rest  at  night ;  we  shall  cheerfully  fulfil  our  daily  tasks,  and  then, 
with  confidence  and  resignation,  lay  our  heads  upon  our  pillows, 
and  God  will  "  give  to  his  beloved"  a  sweet  and  undisturbed  "  sleep," 
which  shall  fit  them  to  return  every  morning,  with  renewed  vigour 
and  alacrity,  to  their  stated  employments.  This  seemeth  to  be  the 
import  of  the  verse.  An  obscurity  has  been  occasioned  in  the  trans- 
lations, by  rendering  the  adverb  p  so;  "so  he  giveth  his  beloved 
sleep ;"  in  which  form,  this  last  part  of  the  verse  will  not  connect 
with  what  goes  before.  But  if  p  be  translated,  like  its  kindred  par- 
ticle, pN,  "  surely*  he  giveth  his  beloved  sleep  ;"  or,  as  Dr.  Hammond 
renders  it,  "since  he  giveth  his  beloved  sleep,"  the  difficulty  will 

*  This  is  the  second  of  the  senses  given  to  this  particle  by  Noldius,  who  cites,  in 
confirmation  of  it,  1  Sam.  ix.  13 ;  1  Kings  xx.  40. 


A    COMMENTARY    ON    THE    PSALMS.  479 

vanish,  and  the  sense  appear  to  be  as  above.  Nor  can  we  easily 
find  a  more  profitable  piece  of  instruction,  with  regard  to  the  manage- 
ment of  all  our  concerns,  temporal  and  spiritual. 

3.  Lo,  children  are  an  heritage  of  the  Lord  :  and  the  fruit  of  the  womb  is 
his  reward. 

The  labours  of  mankind,  first  in  building  houses  and  cities,  and 
then  in  guarding  and  securing  their  possessions,  are  undergone,  not 
with  a  view  to  themselves  alone,  but  to  their  families,  which  they 
would  establish  and  perpetuate.  The  Psalmist,  therefore,  in  the 
preceding  verses,  having  (aught  men  to  expect  a  happy  settlement 
only  from  the  favour  of  Jehovah,  now  directs  them  to  look  up  to 
him  for  the  further  blessing  of  a  numerous  and  virtuous  progeny. 
He  can  in  a  moment  blast  the  most  fruitful  stock,  or  he  can  "make 
the  barren  woman  to  keep  house,  and  to  become  a  joyful  mother  of 
children."  "Lo,  children  are  an  heritage  of  Jehovah  ;"  an  heritage 
which  he  bestows  on  those  who  fear  him  ;  "the  fruit  of  the  womb 
is  a  reward"  conferred  by  him,  where  he  sees  it  will  be.  a  blessing 
indeed,  upon  faithful  and  pious  parents.  St.  Paul  calls  the  converts 
made  by  his  ministry  his  "children;"  and  all  believers  are  the 
children ;"  of  Christ,  the  "heritage"  given  him  by  his  Father,  the 
"reward"  of  his  righteous  life,  and  meritorious  death;  as  it  is 
written,  "I  will  give  thee  the  heathen  for  thine  inheritance:"  "He 
shall  see  of  the  travail  of  his  soul,  and  shall  be  satisfied."  Psalm  ii. 
8;  Isa.  liii.  11. 

4.  As  arrows  are  in  the  hand  of  a  mighty  man ;  so  are  children  of  the 
youth. 

Children,  when  well  educated,  are  like  so  many  "arrows  in  the 
hand  of  a  strong  man,"  ready  winged  with  duty  and  love,  to  fly  to 
the  mark;  polished  and  keen,  to  grace  and  maintain  the  cause  of 
their  parents,  to  defend  them  from  hostile  invasions,  and  instantly 
to  repel  every  assailant.  The  apostles  and  first  Christians  were  ar- 
rows in  the  hand  of  Messiah,  with  which  he  encountered  his  ene- 
mies, and  subdued  the  nations  to  the  faith.  When  by  the  splendour 
of  their  sanctity,  the  power  of  their  miracles,  and  the  efficacy  of  their 
preaching,  they  pierced  the  hearts  of  thousands  and  ten  thousands, 
what  were  they  but  "arrows  in  the  hand  of  -vzz,  the  Mighty  One?" 
And  in  this  instance  likewise,  it  may  truly  be  said,  that  no  well- 
nurtured  son  of  Christ  and  the  church  will  hear  his  father  dishon- 
oured, or  despise  his  mother  when  she  is  old. 

5.  Happy  is  the  man  that  hath  his  quiver  full  of  them :  they  shall  not  be 
ashamed,  but  they  shall  speak  with  the  enemies  in  the  gate. 

In  a  house  full  of  dutiful  children  consisteth  the  happiness  of  their 
parents,  who  then  can  never  want  friends;  friends,  that  will  at  no 
time  be  "ashamed,"  but  will  at  all  times  rejoice  to  appear  for  them, 
to  meet  their  "enemies"  and  accusers  "  in  the  gate,"  or  place  of  judg- 
ment;* there  to  answer  any  charge  against  them,  to  vindicate  them 

*  Mr.  Merrick  observes,  that  the  gate  was  sometimes  the  seat  of  war,  as  well  as  th© 


480  A    COMMENTARY    ON   THE    PSALMS. 

in  their  persons,  their  good  name,  or  their  property.  It  is  a  glorious 
sight  to  behold  children  thus  standing  forth  in  the  defence  of  their 
parents.  In  the  multitude  of  true  believers  consist  the  glory  of 
Christ,  and  the  riches  of  the  church.  How  forward  were  the  primi- 
tive Christians  to  meet  the  enemies  of  these  their  spiritual  parents 
"  in  the  gate ;"  how  ready,  in  their  cause,  to  speak  openly,  and  hav- 
ing witnessed  a  good  confession,  to  die  by  the  hand  of  the  execu- 
tioner !  Therefore  shall  they  not  be  ashamed  at  the  judgment  of 
the  last  day,  but  shall  then  stand  with  great  boldness  before  the  face 
of  such  as  have  afflicted,  persecuted,  and  tormented  them.  For  their 
heavenly  Father  will  then  be  their  Judge,  and  will  own,  in  his  turn, 
the  cause  of  his  dutiful  children,  who  for  his  sake  endured  tribula- 
tion, and  loved  not  their  lives  unto  the  death.  Confusion  shall  over- 
whelm the  accuser  of  the  brethren,  with  all  the  instruments  of  his 
malice ;  but  glory,  honour,  and  immortality  shall  be  given  to  the 
children  of  God. 


PSALM  CXXVIII. 


ARGUMENT. — This  Psalm  containeth  a  promise  made  to  him  who,  1.  feared  Jeho- 
vah, and  walked  in  his  ways,  that  he  should  be  blessed,  2.  in  his  person,  and 
3,  4.  in  his  family,  and  that  he  should  see  the  good  of  Jerusalem.  The  Psalm  was, 
probably,  sung  at  the  marriages  of  the  Israelites,  as  it  is  now  a  part  of  the  matrimo- 
nial service  among  us.  In  its  prophetical  and  exalted  sense,  it  hath  respect  to  the 
person,  marriage,  family,  and  city  of  Messiah. 

1.  Blessed  is  every  one  that  feareth  the  Lord:  that  walketh  in  his  ways. 

Happiness  belongeth  not  to  the  rich,  the  powerful,  and  the  pros- 
perous, as  such  ;  but  in  every  state  and  condition,  blessed  is  the  man 
that  "  feareth  Jehovah,"  that  so  feareth  him  as  to  obey  him,  and  to 
"  walk  in  his  ways,"  notwithstanding  all  the  obstructions  he  may 
meet  with  from  the  world,  the  flesh,  and  the  devil.  Blessed  above 
all  the  sons  of  men,  and  the  author  of  blessing  to  them  all,  was  the 
man  Christ  Jesus,  because  above  them  all,  and  for  them  all,  he  fear- 
ed, he  loved,  and  he  obeyed. 

2.  For  thou  shalt  eat  the  labour  of  thine  hands:  happy  shalt  thou  be,  and 
it  shall  be  well  with  thee. 

The  person  is  here  beautifully  changed,  and  to  the  man  who  fear- 
eth Jehovah  is  addressed  an  enumeration  of  those  blessings  which 
shall  attend  him.  He  is  to  "eat  the  labour  of  his  hands,"  that  is, 
the  fruit,  or  returns  of  his  labours.  Hereby  it  is  implied,  that  he  is 
not  to  be  idle,  but  to  "  labour,"  that  he  may  eat ;  that  he  is  not  to 
be  niggardly,  but  to  "  eat,"  when  he  has  laboured  ;  that  he  is  neither 
to  be  unjust,  by  living  upon  the  labours,  nor  enslaved,  by  depending 
upon  the  bounty  of  others,  but  to  eat  of  "  his  own"  labours  ;  and  that 

place  of  judicature.  "  Then  was  war  in  the  gates  ;"  Judges,  v.  8.  He  mentions  a 
remarkable  Chinese  proverb  :  "  When  a  son  is  born  into  a  family,  a  bow  and  arrow  are 
hung  before  the  gate." 


A    COMMENTARY    ON    THE    PSALMS.  481 

he,  whose  labours  procure  him  a  sustenance,  hath  enough  to  be 
"  blessed"  and  happy.  "  Happy  shalt  thou  be,^md  it  shall  be  well 
with  thee :"  every  tiling  shall  happen,  which  God  seeth  to  be  best 
for  thee  in  this  life,  and  (as  saith  the  Chaldee  paraphrast  on  the 
place)  "  it  shall  be  good  to  thee  in  the  world  to  conie.:'  The  glory 
of  Christ,  and  the  salvation  of  mankind,  were  the  fruits  of  his  ac- 
tions and  his  sufferings  in  the  days  of  his  flesh ;  so  that,  in  the 
enjoyment  of  them,  he  doth  no  more  than  ';  eat  of  the  labours  of  his 
hands  f  or,  to  use  the  words  of  Isaiah,  "  he  seeth  of  the  travail  of  his 
soul,  and  is  satisfied."  Before  he  went  hence,  he  took  comfort  in 
the  reflection,  "  I  have  glorified  thee  on  the  earth,  I  have  finished 
the  work  which  thou  gavest  me  to  do."  John,  xvii.  4.  Happy  shalt 
thou  be,  O  Christian,  and  it  shall  be  well  with  thee,  if  at  thy  lat- 
ter end  thou  shalt  be  able  to  draw  comfort  from  the  same  consider- 
ation. 

3.  Thy  wife  shall  be  as  a  fruitful  vine  by  the  sides  of  thine  house :  thy 
children  like  olive  plants  round  about  thy  table. 

Marriage  was  ordained  by  God  to  complete  the  felicity  of  man  in 
a  state  of  innocence ;  and  the  benediction  of  heaven  will  ever  de- 
scend upon  it,  when  undertaken  in  "  the  fear  of  the  Lord."  The 
vine,  a  lowly  plant,  raised  with  tender  care,  becoming,  by  its  luxuri- 
ancy,  its  beauty,  its  fragrance,  and  its  clusters,  the  ornament  and 
glory  of  the  house  to  which  it  is  joined,  and  by  which  it  is  sup- 
ported, forms  the  finest  imaginable  emblem  of  a  fair,  virtuous,  and 
faithful  wife.  The  olive-trees  planted  by  the  inhabitants  of  the 
eastern  countries  around  their  tables,  or  banquetting  places  in  their 
garden,*  to  cheer  the  eye  by  their  verdure,  and  to  refresh  the  body 
by  their  cooling  shade,  do  no  less  aptly  and  significantly  set  forth  the 
pleasure  which  parents  feel,  at  the  sight  of  a  numerous  and  flourish- 
ing offspring.  As  marriage  was  from  the  beginning  intended  to  rep- 
resent the  mystical  union  between  Christ  and  his  church,  which 
union  is  spoken  of  in  matrimonial  language,  through  the  Scriptures 
both  of  the  Old  and  New  Testament,  we  need  but  extend  our  view, 
to  behold,  under  the  imagery  of  the  vine  and  the  olive-plants,  the 
prolific  spouse  of  Messiah,  and  the  children  of  peace  assembled  round 
the  table  of  their  heavenly  Father.  See  Psalm  Ixxx.  8 ;  Rom. 
xi.  17. 

4.  Behold,  that  thus  shall  the  man  be  blessed  that  fear eth  the  Lord. 

Are  temporal  blessings,  then,  the  reward  of  piety  ?  They  are  not 
its  only,  nor  chief  reward,  but  are  often  "  added,"  even  under  the 
new  dispensation,  to  those  who  "  first  seek  the  kingdom  of  God,  and 
his  righteousness."     When  they  are  withholden,  or  withdrawn,  it  is 


*  This  is  Bishop  Patrick's  idea  The  learned  and  ingenious  Mr.  Harmer,  in  his  very- 
valuable  "  Observations  on  divers  Passages  of  Scripture,"  (vol.  i.  p.  197,  2d  edit.)  dis- 
approves of  it  :  as,  he  says,  "  we  find  no  such  arbours  in  the  Levant,  nor  is  the  tree  very 
proper  for  the  purpose."  He  thinks  therefore  the  "  table"  refers  to  the  "  children"  only, 
and  not  to  the  "  olives."  But  Mr.  Merrick,  in  his  Annotations,  produces  some  very 
good  arguments  on  the  side  of  Bishop  Patrick. 

61 


482  A    COMMENTARY    ON    THE    PSALMS. 

for  the  security  or  increse  of  those  more  valuable  blessings  which 
are  spiritual.  There*are  times,  when  father,  mother,  brethren,  sis- 
ters, wife,  children,  and  lands,  must  be  given  up  for  Christ's  and  the 
gospel's  sake.  But  ample  amends  are  promised  to  be  made  to  all 
who  thus  part  with  earthly  relations  and  possessions.  They  find 
in  the  church  other  fathers,  mothers,  brethren,  sisters,  children,  &c. 
and  at  the  resurrection  they  will  "  inherit  all  things,"  Rev.  xxi.  7, 
and  brighter  coronets  of  glory  shall  sparkle  from  their  heads.  The 
Scriptures  show  us  the  servants  of  God  in  every  state  and  condi- 
tion ;  we  view  them  rich  and  poor,  honoured  and  despised,  sick  and 
in  health,  married  and  single,  childless  and  otherwise,  in  prosperity 
and  in  adversity  ;  to  teach  us,  that  all  things  work  together  for  good 
to  them  who  love  God :  so  that  the  believer  hath  comfort  always. 
If  temporal  blessings  be  granted  him,  he  accepteth  them  as  shadows 
of  those  which  are  eternal ;  if  they  are  denied,  he  remembereth  that 
they  are  only  shadows,  and  are  therefore  denied,  that  he  may  fix 
his  thoughts  and  affections  more  firmly  on  the  substance. 

5.  The  Lord  shall  bless  thee  out  of  Zion:  and  thou  shalt  see  the  good  of 
Jerusalem,  all  the  days  of  thy  life.  6.  Yea,  thou  shalt  see  thy  children's 
children,  and  peace  upon  Israel. 

Every  true  Israelite  rejoiceth  in  the  prosperity  of  Zion ;  a  bless- 
ing upon  the  church  diffuseth  itself  to  all  the  members  thereof; 
and  the  good  of  Jerusalem,  with  peace  upon  Israel,  is  all  the  good 
we  can  desire  to  see  upon  earth.  Hereafter  we  shall  see  greater 
things  than  these.  Jehovah  from  the  heavenly  Zion  will  bless  us 
with  the  vision  of  his  immortal  glory ;  we  shall  see  the  good  of  the 
new  Jerusalem,  the  wealth,  beauty,  and  majesty  of  that  holy  city ; 
we  shall  see  the  generations  of  the  faithful  walking  in  the  light  of 
it ;  with  that  everlasting  peace  and  rest  which  remain  for  the  Israel 
of  God.  These  are  the  blessings  promised  to  Messiah,  and  to  his 
seed,  for  evermore. 


PSALM  CXXIX. 


ARGUMENT. — In  the  former  part  of  this  Psalm,  1 — 4.  the  church  declareth  herself 
to  have  been  often  assailed  and  persecuted  by  her  enemies,  but  as  often  rescued  and 
preserved  by  Jehovah  ;  in  the  latter  part  of  it,  5—8.  she  predicteth  the  miserable  end 
of  all  those  who  hate  Zion. 

1.  Many  a  time  have  they  afflicted  me  from  my  youth,  may  Israel  now  say  : 
2.  Many  a  time  have  they  afflicted  me  from  my  youth :  yet  they  have  not  pre- 
vailed against  me. 

Affliction  is  nothing  new  to  the  people  of  God.  Many  a  time 
have  the  righteous  been  under  persecution,  from  the  hour  when  Cain 
rose  up  against  his  brother  Abel,  to  this  day.  Like  the  bush  which 
Moses  beheld  in  the  desert,  the  church  hath  "  burned  with  fire,"  but 
is  not  yet  "  consumed ;"  and  for  the  same  reason,  because  God  is  in 


A    COMMENTARY    ON    THE    PSALMS.  483 

the  midst  of  her.*  He  who  took  our  nature  upon  him,  was  also 
"  afflicted  from  his  youth,"  but  his  enemies  "  prevailed  not  finally 
against  him."  And  it  is  observable,  that  what  God  spake,  by  his 
prophet  Hosea,  concerning  Israel,  "When  Israel  was  a  child,  then  I 
loved  him,  and  called  my  son  out  of  Egypt,"  is  by  St.  Matthew  ap- 
plied to  Christ ;  "  Joseph  took  the  young  child  and  his  mother  by 
night,  and  departed  into  Fgypt,  and  was  there  until  the  death  of 
Herod  :  that  it  might  be  fulfilled  which  was  skoken  by  the  prophet, 
Out  of  Egypt  have  I  called  my  son."  Matt.  ii.  14;  Hos.  xi.  1.  The 
truth  is,  that  there  subsisted  between  Christ  and  the  church  an  union 
like  that  between  the  head  and  the  members  of  the  same  body  ;  they 
are  therefore  called  by  the  same  name,  Israel,  and  what  is  said  con- 
cerning one,  frequently  admitteth  of  an  application  to  the  other.  He 
became  like  us  by  taking  our  nature,  and  we  become  like  him  by 
receiving  his  grace.  Our  sufferings  are  accounted  as  his  ;  and  his 
righteousness  spoken  of  as  ours. 

3.  The  plowers  plowed  upon  my  back ;  they  made  long  their  furrows. 
4.  The  Lord  is  righteous :  he  hath  cut  asunder  the  cords  of  the  wicked. 

The  former  of  these  two  verses  expresseth  a  state  of  great  afflic- 
tion, the  latter,  a  deliverance  from  that  state.  The  word  mn,  which 
signifies  to  dig,  or  cut  the  ground,  and  so,  to  plow,  is  also  used  sim- 
ply for  cutting,  carving,  or  graving ;  see  Exod.  xxxv.  33  ;  Jer.  xvii.  1. 
Being  here  applied  to  the  back  of  captives,  and  cords  having  been 
the  instruments  of  it,  in  all  reason  it  is  to  be  understood  of  scourging, 
which  cuts,  and,  as  it  were,  digs,  and  plows,  and  makes  furrows  in 
the  flesh  ;  and  the  longer  the  cord  of  the  scourges  are,  the  longer  are 
the  wounds  and  furrows.  For  our  sakes  he  who  knew  no  sin  "  gave 
his  back  to  the  smiters,"  Isa.  1.  6  ;  and  permitted  those  "  plowers  to 
make  long  their  furrows  upon  it."  But  "the  righteous  Lord  cut 
asunder  the  cords  of  the  wicked  ;"  vengeance  overtook  the  wretched 
instruments  of  his  sufferings ;  and  the  persecutors  of  his  servants 
shall  perish  in  like  manner,  as  the  Psalmist  proceedeth  to  assure  us 
in  the  verses  following. 

5.  Let  them  all,  or,  they  all  shall,  be  confounded  and  turned  back  that  hate 
Zion. 

Since  the  ways  of  God  are  equal,  the  destruction  which  hath 
lighted  on  former  persecutors  of  the  church  affordeth  an  assurance, 
that  all  in  every  age,  who  hate  Zion,  shall,  at  the  day  of  final  retri- 
bution, if  not  before  that  day,  feel  the  weight  of  his  arm,  who  is  the 
Saviour,  the  King,  and  the  God  of  Zion. 

6.  Let  them,  or,  they  shall,  be  as  the  grass  upon  the  house-tops,  which  with- 
ereth  afore  it  groweth  up  :  Heb.  is  pulled  up*     Wlterewith  the  mower  filleth 

*  Ecclesia  jam  inde  ab  initio  in  Abel,  in  Enoch,  in  Noe,  in  Abraham,  in  Lot,  in 
Egyptiaca  servitute,  in  Moyse,  et  Prophetis,  graves  perpessa  inimicos :  dicit  ilia 
quidem  saepe  a  juventute  se  fuisse  oppugnatam  ;  nihilo  tamen  seciiis  pervenisse  ad 
senectutem,  ac  ne  in  senectute  quidem  opprimi  posse.  Victus  enim  qui  saeviebat,  vicit 
qui  sufferebat. — Bossuet. 

t  Mr.  Harmer  takes  the  idea  of  the  Psalmist  to  be,  "  Which  withereth  before  it  un- 
sheaths  its  ear." — Observ.  11,  463. 


484  A    COMMENTARY    ON    THE    PSALMS. 

not  his  hand:  nor  he  that  bindeth  sheaves  his  bosom,  8.  Neither  do  they 
which  so  by  say,  The  blessing  of  the  Lord  be  upon  you :  we  bless  you  in  the 
name  of  the  Lord. 

The  transient  prosperity  of  mortal  man  is  often  in  sacred  writ 
compared  to  grass,  the  history  of  which  is  contained  in  these  few 
words,  "  It  cometh  up,  and  is  cut  down."  But  here  the  comparison 
is  carried  still  further.  Not  the  common  grass  in  the  field,  but 
"  grass  growing  on  the  house-tops,"  is  selected  to  convey  the  idea  of 
bad  men  ;  grass,  which  having  no  depth  of  earth,  into  which  it  may 
strike  its  roots,  doth  not  wait  the  hand  of  the  gatherer,  but  "  wither- 
eth"  even  ':  before  it  is  plucked  up."  And  then,  so  thin,  so  wretched, 
and  so  unprofitable  is  the  crop,  that  none  are  employed  to  collect  and 
carry  it  in ;  none  to  whom  passengers  might  address  those  acclama- 
tions and  salutations,  customary  at  such  times,  as  "  The  Lord  be  with 
you,  bless  you,"  &c.  Ruth  ii.  4.  Thus,  while  the  felicity  of  Zion's 
children  is  rooted  and  grounded  in  Christ,  that  of  her  enemies  hath 
no  foundation  at  all.  While  the  church  subsisteth  from  generation 
to  generation,  the  kingdoms  and  empires  that  have  persecuted  her, 
fade  and  wither  away  of  themselves.  And  at  the  general  harvest 
of  the  world,  when  the  righteous  shall  be  carried  by  angels,  with 
joyful  acclamations,  into  the  mansions  prepared  for  them  above,  the 
wicked,  unregarded  by  the  heavenly  reapers,  and  unblessed  by  all, 
shall  become  fuel  for  a  fire  that  goeth  not  out ;  resembling  in  this 
their  sad  end,  likewise,  that  worthless  grass,  "  which  to-day  is,  and 
to-morrow  is  cast  into  the  oven." 


PSALM  CXXX. 

ARGUMENT.— This  is  the  sixth  of  those  which  are  styled  "  Penitential  Psalms."  It  is 
calculated  for  the  use  of  the  church,  or  any  member  thereof;  and  containeth,  1,  2.  a 
complaint  of  great  distress  ;  3.  a  confession  of  man's  sinfulness  :  4 — 8.  an  act  of  faith 
in  the  divine  mercy,  and  the  promised  redemption. 

1.  Out  of  the  depths  have  I  cried  unto  thee,  O  Lord.  2.  Lord,  hear  my 
voice :  let  thine  ears  be  attentive  to  the  voice  of  my  supplications. 

From  the  depth  of  sin,  and  the  misery  occasioned  by  sin,  the  peni- 
tent, like  another  Jonas,  entombed  in  the  whale's  belly,  and  sur- 
rounded by  all  the  waves  of  the  ocean,  crieth  unto  God  for  help  and 
salvation.  Fervent  prayer  will  find  its  way,  through  every  obstruc- 
tion, to  the  ears  of  him  who  sitteth  upon  his  holy  hill.  And  may 
not  the  bodies  of  the  faithful,  buried  in  the  dust,  be  said  to  cry,  out 
of  the  depths  of  the  grave,  for  a  joyful  resurrection,  according  to  the 
promise  and  the  pattern  of  Christ,  who,  after  three  days,  came  forth 
from  the  heart  of  the  earth,  as  Jonas  did  from  the  belly  of  the 
whale  7 

3.  If  thou,  Lord,  shouldest  mark  iniquities,  O  Lord,  who  shall  stand  ? 

A  reason  is  here  urged,  why  God  should  spare  and  pardon  the 
suppliant,  namely,  because,  was  he  accurately  to  note  the  offences  of 


A    COMMENTARY    ON    THE    PSALMS.  485 

the  best  men,  and  to  produce  them  in  judgment  against  the  offend- 
ers, no  man  could  stand  in  that  judgment,  but  the  whole  race  of 
Adam  must  continue  to  eternity  under  the  dominion  of  sin  and 
death ;  which  a  gracious  and  merciful  God  will  not  permit  to  be  the 
case.  It  is  accordingly  declared  in  the  next,  verse,  that  measures 
had  been  taken  to  prevent  so  deplorable  a  catastrophe. 

4.  But  there  is  forgiveness  with  thee,  that  thou  may  est  be  feared. 

True  repentance  is  founded  upon  the  sense  of  our  own  wretched- 
ness, and  faith  in  the  divine  mercy.  Without  the  former,  we  should 
never  seek  for  pardon  and  grace  ;  without  the  latter,  we  should  de- 
spair of  finding  them.  The  Psalmist,  therefore,  having  in  the  three 
preceding  verses  expressed  the  one,  now  maketh  profession  of  the 
other.  "  There  is  forgiveness  with  thee;"  thou  wilt  not  "mark  ini- 
quities," or  leave  us  to  the  rigours  of  strict  justice,  but  thou  hast  de- 
vised means  that  we  perish  not  for  ever;  thou  hast  provided  an 
atonement,  and  in  virtue  of  that  atonement,  the  sinner  may  obtain 
pardon  ;  he  need  not,  therefore,  reject  thy  service,  and  cast  himself 
away  in  despair,  but  is  encouraged  to  serve  thee  acceptably  through 
faith,  with  godly  fear  :  "  there  is  forgiveness  with  thee,  that  thou  may- 
est  be  feared."  Or  the  meaning  may  be,  Thou  forgivest  man,  that 
so,  being  restored  to  thy  favour,  and  endued  with  thy  grace,  he  may 
thenceforth  fear,  or  serve  thee,  as  it  becomes  one  who  hath  obtained 
mercy  to  do. 

5.  /  wait  for  the  Lord,  my  soul  doth  wait,  and  in  his  word,  do  I  hope. 
6.  My  soid  waiteth  for  the  Lord,  more  than  they  that  watch  for  the  morning: 
/say,  more  than  they  that  watch  for  the  morning. 

The  repetitions  here  do  beautifully  express  that  ardent  desire 
which  the  contrite  soul  hath  for  the  salvation  of  God.  Dr.  Ham- 
mond seemeth  to  have  given  the  true  construction  of  ver.  6, 
*ftj£  -ess,  "  My  soul  to  the  Lord,  that  is,  riseth,  cometh,  or  hasteneth 
to  the  Lord,  ip$>  crnntaa  from  the  morning  watches,  that  is,  from  the 
time  when  they  hasten  to  their  watches,  in  other  words,  the  guards 
every  morning  that  hasten  to  their  watches,  are  not  earlier  than  I 
am  in  my  daily  addresses  to  God.  Who  these  watches  or  guards 
of  the  morning  are,  the  Chaldee  hath  best  expressed  :  They  that 
observe  the  morning  watches,  that  they  may  offer  their  morning 
oblation,  that  is,  the  priests  which  in  their  turns  officiated  ;  or  rather, 
some  officers  of  theirs,  which  were  peculiarly  appointed  from  a  tower 
to  expect  the  first  appearance  of  break  of  day."  With  such  earnest- 
ness did  the  ancient  church  expect  the  appearance  of  that  day-spring 
from  on  high,  which  was,  in  the  fulness  of  time,  to  visit  the  world. 
With  equal  earnestness  have  the  faithful  since  looked  out  for  the 
dawning  of  that  last  morning,  which  is  to  abolish  sin,  and  put  an 
end  to  sorrow. 

7.  Let  Israel  hope  in  the  Lord  :  for  with  the  Lord  there  is  mercy,  and  with 
him  is  plenteous  redemption.  8.  And  he  shall  redeem  Israel  from  all  his 
iniquities,  or,  sins. 

These  verses  are  perfectly  evangelical.     The  church  of  Israel 


486  A    COMMENTARY    ON    THE    PSALMS. 

was  exhorted  to  "  hope"  in  Jehovah,  because  with  him  there  was 
"  mercy,  and  plenteous  redemption."  And  of  what  nature  was  that 
redemption  ?  A  redemption  from  sin  ;  "  he  shall  redeem  Israel 
from  all  his  sins  ;"  consequently,  from  all  trouble  and  misery,  which 
are  but  the  effects  of  sin,  and  will  cease  when  their  cause  shall  be 
finally  taken  away.  Now  what  is  this,  but  the  gospel  itself?  or 
where  is  the  difference  between  this  of  the  Psalmist,  "  he  shall  re- 
deem Israel  from  all  his  sins,"  and  that  of  the  Evangelist,  "  Thou 
shalt  call  his  name  Jesus,  for  he  shall  save  his  people  from  their 
sins  ?"  Matt.  i.  21.  The  Israel  of  God,  or  church  universal, 
"  hoping"  in  the  same  "  mercy"  and  the  same  "  plenteous  redemp- 
tion," expecteth  the  full  accomplishment  of  this  gracious  promise,  at 
the  second  advent  of  her  Saviour,  when  the  penalty  of  sin  shall  be 
taken  off  and  death  be  swallowed  up  in  victory. 


PSALM   CXXXI. 


ARGUMENT. — This  Psalm  containeth,  1,  2.  a  description  of  true  humility,  and  resig- 
nation to  the  will  of  God,  with,  3.  an  exhortation  to  the  practice  thereof.  It  is  most 
probably  a  Psalm  of  David,  and  is  eminently  applicable  to  Messiah,  in  his  state  of 
humiliation  on  earth.  Happy  would  it  be  for  the  world,  if  all  his  disciples  could  im- 
bibe the  spirit  of  this  short  but  lovely  Psalm,  and  copy  after  the  example  which  it 
setteth  before  them. 

1.  Lord,  my  heart  is  not  haughty,  nor  mine  eyes  lofty  :  neither  do  I  exercise 
myself  in  great  matters,  or  in  things  too  high  for  me. 

Pride  beginneth  in  the  "heart,"  and  discovereth  itself  in  the 
11  eyes,"  the  countenance,  and  the  carriage  ;  thinking  nothing  "  too 
high  for  it,"  it  is  always  aiming  at  still  "  great  matters,"  scheming  to 
be  at  the  top  of  earthly  grandeur  ;  and,  when  there,  restless  because 
it  can  go  no  further.  Of  this  disposition  the  Son  of  David,  like  his 
father  and  representative  of  old,  was  by  his  enemies  affirmed  to  be ; 
he  was  accused  of  affecting  the  sovereignty,  and  therefore  hunted 
and  persecuted  even  to  the  death.  But  how  truly  do  these  words  of 
the  Psalmist  delineate  his  real  character  !  He  was  not  "  haughty," 
but  "  meek  and  lowly  in  heart ;"  his  "  eyes"  were  not  "  lofty,"  but 
kindly  regarded  the  meanest  object  that  presented  itself  to  them  ; 
he  looked  not  to  "great  matters,"  and  "high  things,"  but  chose  to 
be,  and  to  be  esteemed,  the  least  and  lowest  of  all. 

2.  Surely  I  have  behaved,  or,  subdued,  and  quieted  myself  as  a  child  that  is 
weaned  of  his  mother :  my  soul  is  even  as  a  weaned  child. 

A  child  newly  weaned  mourneth  because  of  the  favourite  aliment 
which  is  withdrawn  from  him,  but  depending  absolutely  on  the 
mother  for  every  thing,  learneth  to  acquiesce  in  her  treatment  of 
him,  and  quietly  to  accept  what  it  shall  please  her  to  give.  Such 
was  the  humble  resignation  of  the  Lamb  of  God  to  the  will  of  his 
heavenly  Father,  under  the  severest  dispensations,  when  even  the 
divine  presence,  and  that  support  which  it  afforded,  seemed  to  have 
been  withdrawn  :  "  Father,  into  thy  hands  I  commend  my  spirit !" 


A    COMMENTARY    ON    THE    PSALMS.  487 

Who,  then,  can  expect  to  enter  into  the  kingdom  of  heaven  "  except 
he  be  converted,  and  become  as  a  little  child  ?"     Matt,  xviii.  3. 

3.  Let  Israel  hope  in  the  Lord  from  henceforth  and  for  ever. 

After  the  example,  therefore,  of  the  King  of  Israel,  who  thus  de- 
meaned himself  in  his  afflictions,  lowly,  contented,  and  resigned, 
casting  all  his  care  upon  the  Father  who  cared  for  him,  and  patiently 
waiting  his  time  for  deliverance  and  salvation ;  after  this  their  ex- 
ample and  pattern,  let  his  faithful  people  hope  and  trust,  not  in 
themselves,  their  wisdom,  or  their  power,  but  in  Jehovah  alone,  who 
will  not  fail  to  exalt  them,  as  he  hath  already  exalted  their  Re- 
deemer, if  they  do  but  follow  his  steps. 


TWENTY-EIGHTH  DAY.— MORNING   PRAYER. 

PSALM   CXXXII. 

ARGUMENT. — This  is  one  of  the  proper  Psalms,  which  the  church  hath  appointed  to 
be  used  on  Christmas-day.  It  containeth,  1 — 5.  a  petition  that  Jehovah  would  be 
mindful  of  the  zeal  shown  by  his  servant  David,  in  preparing  a  place  for  his  hab- 
itation ;  6.  the  exultation  of  the  faithul  upon  hearing  the  glad  tidings,  that  God  would 
dwell  among  them  ;"and  7.  their  resolution  to  worship  at  the  place  which  he  had 
chosen  for  that  purpose  ;  8 — 10.  an  address  to  Jehovah,  used  by  Solomon  at  the  dedi- 
cation of  the  temple,  whence  some  have  thought  him  to  have  been  the  author  of  the 
Psalm  ;  11 — 18.  the  substance  of  God's  promises  made  to  David  and  to  his  seed.  The 
whole  Psalm  is  perfectly  well  adapted  to  the  festival  of  the  incarnation,  as  the  follow- 
ing comment  will,  it  is  hoped,  abundantly  demonstrate. 

1.  Lord,  remember  David,  and  all  his  afflictions. 

Israel  beseecheth  Jehovah  to  be  mindful  of  those  sorrows  and  suf- 
ferings which  had  been  undergone  by  his  servant  David,  ere  he  at- 
tained to  the  throne,  and  established  the  ancient  church  in  the  beauty 
of  holiness.  That  God  would  "remember"  the  far  greater  "afflic- 
tions" sustained  for  our  sake  by  Messiah  in  the  days  of  his  humilia- 
tion, when,  through  much  tribulation,  he  accomplished  our  redemp- 
tion, and  entered  into  his  glory,  is  the  petition  preferred,  in  these 
words,  by  us  Christians. 

2.  How  he  sware  unto  the  Lord,  and  vowed  unto  the  mighty  God  of  Jacob ; 
3.  Surely  I  will  not  come  into  the  tabernacle  of  my  house,  nor  go  up  into  my 
bed;  4.  I  will  not  give  sleep  to  mine  eyes,  or  slumber  to  mine  eyelids,  5.  Until  I 
find  oid  a  place  for  the  Lord,  an  habitation  for  the  mighty  God  of  Jacob. 

In  all  circumstances  and  situations,  David  was  solicitous  for  the 
tabernacle  and  service  of  God.  Of  the  oath  and  vow  here  mentioned, 
we  have,  indeed,  no  account  in  the  sacred  history ;  but  we  read, 
2  Sam.  vii.  2,  of  the  uneasiness  which  he  expressed  to  Nathan  the 
prophet,  at  the  thought  of  his  dwelling  in  a  palace  of  cedar,  while 
the  ark  of  God  dwelt  only  within  the  curtains  of  a  tent.  Nay,  we 
find,  by  1  Chron.  xvi.  43,  that  he  did  not  bless,  and  consequently 
did  not  inhabit  his  own  house,  until  he  had  brought  the  ark  to  Zion, 
where  the  temple  was  afterwards  erected.     He  could  take  neither 


488  A    COMMENTARY    ON    THE    PSALMS. 

pleasure  nor  rest,  until  a  place  was  prepared  for  the  residence  of  Je- 
hovah in  the  midst  of  his  people  :  and  from  thenceforth  he  gave  him- 
self, with  unwearied  diligence,  to  lay  in  a  plentiful  store  of  the  most 
costly  materials,  silver,  gold,  and  precious  stones,  which  were  em- 
ployed by  his  son  and  successor  Solomon,  in  constructing  the  mag- 
nificent and  mystic  edifice.  Thus,  in  the  covenant  of  grace,  did  the 
Son  of  God  engage  not  to  take  possession  of  his  heavenly  palace, 
nor  to  enter  into  his  eternal  rest,  until  he  had  prepared  upon  the 
earth  a  place  for  the  residence  of  the  Lord ;  a  building  framed  of 
materials  more  precious  than  gold  and  silver,  more  bright  and  beauti- 
ful than  rubies,  emeralds,  and  diamonds.  All  this  was  planned  and 
executed  by  one  and  the  same  person,  who  first  suffered  in  meek- 
ness and  patience,  like  David,  then  reigned  in  glory  and  peace,  like 
Solomon.  The  believer  should  spare  no  pains,  no  time,  no  thought, 
to  find  out  and  prepare  in  his  heart  an  habitation  for  the  God  of 
Jacob,  since  our  Lord  hath  graciously  vouchsafed  to  make  this  gen- 
eral promise  to  us  all,  "  If  a  man  love  me,  my  Father  will  love  him, 
and  Ave  will  come  unto  him,  and  make  our  abode  with  him."  John 
xiv.  23. 

6.  Lo,  we  heard  of  it  at  Ephratah:  we  found  it  in  the  fields  of  the  wood. 

In  other  words,  as  Bishop  Patrick  hath  paraphrased  this  verse, 
"  And  now,  behold,  the  Lord  himself,  to  our  great  joy,  hath  told  us 
the  very  place  where  he  will  fix  his  habitation,"  1  Chron.  xxi.  18,  26, 
in  the  territory  of  Bethlehem  Ephrata,*  Gen.  xxxv.  13,  19,  in  tho 
fields  of  that  forest,  where  the  angel  stood  and  directed  David  to 
build  an  altar  to  the  Lord :"  1  Chron.  xxi.  18.  xxii.  1.  Bethlehem 
Ephratah  was  the  city  of  David ;  it  was  likewise  the  city  wherein 
the  Son  of  David  was  born,  as  the  prophet  Micah  hath  foretold : 
"  And  thou  Bethlehem,  in  the  land  of  Judah,  ait  not  the  least  among 
the  cities  of  Judah,  for  out  of  thee  shall  come  a  Governor,  that  shall 
rule  my  people  Israel,"  Micah  v.  2,  cited  by  the  chief  priests  and 
scribes  to  Herod,  Matt.  ii.  6.  Christians,  as  well  as  Jews,  may  there- 
fore say,  and  upon  the  festival  of  Christ's  nativity,  using  this  Psalm, 
they  do  say,  "  Lo,  we  heard  of  it  at  Ephratah  :"  for  there  the  angel 
first  proclaimed  the  news  of  the  incarnation  to  the  shepherds :  "  Be- 
hold, I  bring  you  good  tidings  of  great  joy,  which  shall  be  to  all  peo- 
ple ;  for  unto  you  is  born  this  day,  in  the  city  of  David,  a  Saviour, 
which  is  Christ,  the  Lord  :"  Luke  ii.  10.  There  was  "  found  "  the 
true  tabernacle  and  temple,  "  not  made  with  hands,  the  place  for  Je- 
hovah, the  habitation  for  the  mighty  God  of  Jacob." 

7.  We  will  go  into  his  tabernacles:  we  will  worship  at  his  footstool. 

If  this  were  the  resolution  of  Israelites,  who  saw  the  incarnation 
only  in  type  and  figure,  how  much  more  ought  it  to  be  ours,  who 
live  since  the  accomplishment  of  that  which  was  foreshown ;  since 

*  Jerusalem,  as  Mr.  Merrick  observes  from  Geierus,  being  situated  not  far  from 
Bethlehem,  might  be  comprehended  in  the  region  of  Ephrata  ;  or  rYHBaG,  may  be  ren- 
dered "  near  Ephrata." 


A    COMMENTARY    ON    THE    PSALMS.  489 

the  Word,  made  flesh,  hath  dwelt  upon  the  earth,  and  the  church 
hath  been  erected  among  the  nations  1  If  they  worshipped  the  God 
of  Israel,  who  then  dwelt  in  the  holy  of  holies  between  the  cheru- 
bim, shall  not  we  worship  the  same  divine  person,  who,  though 
ascended  up  on  high  above  all  heavens,  yet  hath  assured  us,  that 
where  two  or  three  are  gathered  together  in  his  name,  there  is  he  in 
the  midst  of  them  ? 

8.  Arise,  O  Lord,  into  thy  rest;  thou,  and  the  ark  of  thy  strength. 

When  the  ark  marched  before  the  children  of  Israel  to  find  out  a 
resting-place,  it  is  recorded,  Numb.  x.  35,  36,  that  Moses  said,  "Rise 
up,  Jehovah,  and  let  thine  enemies»be  scattered,  and  let  them  that 
hate  thee  flee  before  thee ;"  and  when  it  rested,  he  said,  "  Return,  or 
bring  back,  the  many  thousands  of  Israel."  The  verse  before  us 
was  used,  with  the  two  succeeding  verses,  by  Solomon,  as  the  con- 
clusion of  his  prayer  at  the  dedication  of  the  temple,  2  Chron.  vi.  41. 
The  purport  of  the  petition,  therefore,  was,  that  the  presence  of  Jeho- 
vah might  rest  upon  Zion,  and  dwell  in  the  house  prepared  for  it,  as 
the  same  presence  hath  since  dwelt  in  Christ,  and  is  to  be  with  the 
Christian  church  to  the  end  of  the  world. 

9.  Let  thy  priests  be  clothed  with  righteousness;  and  let  thy  saints  shout 
with  joy. 

The  ark  being  placed  in  the  temple,  prayer  is  next  made  for  the 
ministers  of  religion,  that  they  might,  through  grace,  be  invested  with 
righteousness  as  with  a  garment,  and  be  both  covered  and  adorned 
with  a  robe  of  inviolable  sanctity ;  that  spiritual  joy  might  fill  their 
hearts,  and  break  forth  in  songs  of  praise  to  the  Lord  God  of  Israel. 
Let  not  those  who  have  obtained  the  evangelical  priesthood,  be  ex- 
ceeded by  the  sons  of  Levi,  in  holiness  and  alacrity. 

10.  For  thy  servant  David's  sake,  turn  not  away  the  face  of  thine  anointed. 

Solomon  beseecheth  God,  for  the  sake  of  his  favourite  servant 
David,  and  the  promises  made  to  him  and  his  seed,  that  he  would 
not  deny  the  request  of  David's  son,  now  "  anointed"  to  be  king 
over  Israel,  and,  by  so  doing  confound,  put  him  to  shame,  or  "  turn 
away  his  face."  That  this  is  the  meaning  of  the  phrase  is  plain 
from  1  Kings,  ii.  16,  where  Adonijah  says  to  Bathsheba,  "  And  now 
I  ask  one  petition  of  thee,  deny  me  not  ;"  in  the  Hebrew,  "  turn  not 
away  my  face."  A  Christian  asketh  nothing  but  in  the  name,  and 
for  the  sake  of  the  Son  of  David,  Jesus  Christ  our  Lord,  in  whom 
all  the  promises  are  yea  and  amen,  and  in  whom  whosoever  be- 
lieveth  shall  never  be  confounded,  or  denied  that  which  is  really  good 
and  profitable  for  him  to  receive. 

11.  The  Lord  hath  sworn  in  truth  unto  David  ;  he  will  not  turn  from  it  : 
Of  the  fruit  of  thy  body  will  I  set  upon  thy  throne. 

That  this  is  a  prophecy  of  Messiah  we  have  the  authority  of  St. 
Peter  to  say,  Acts,  ii.  30  :  "  David,  being  a  prophet,  and  knowing 
that  God  had  sworn  with  an  oath  to  him,  that  of  the  fruit  of  his 
loins,  according  to  the  flesh,  he  would  raise  up  Christ  to  sit  on  his 

62 


490  A    COMMENTARY    ON    THE    PSALMS. 

throne,"  &c.  This  promise  to  David  occurs,  2  Sain.  vii.  12,  and 
hath  a  twofold  sense,  relating  to  Solomon  in  type  and  shadow,  to 
Christ  in  truth  and  substance.     See  more  on  Ps.  lxxxix.  3,  4. 

12.  If  thy  children  will  keep  my  covenant  and  my  testimony  that  I  shall 
teach  them,  their  children  shall  also  sit  upon  thy  throne  fur  evermore. 

The  promises  of  God  to  Christ  are  absolute  ;  but  to  his  "children," 
as  well  as  those  of  David,  they  are  conditional  ;  so  that  our  interest 
in  them  dependeth  on  our  faith,  our  obedience,  our  perseverance. 
"  Behold,"  saith  St.  Paul,  "  the  goodness  and  severity  of  God  :  on 
them  which  fell,  severity ;  but  towards  thee,  goodness,  if  thou  con- 
tinue in  that  goodness ;  otherwise,  thou  also  shalt  be  cut  ofF."  Rom. 
xi.  22. 

13.  For  the  Lord  hath  chosen  Zion :  he  hath  desired  it  for  his  habitation. 
14.  This  is  my  rest  for  ever :  here  will  I  dwell ;  for  I  have' desired  it. 

How  ineffable  is  the  love  of  God  to  man,  that  he  should  use  such 
expressions  as  these  concerning  his  church  !  He  is  pleased  to  say, 
that  it  is  his  desire  to  dwell  with  us  ;  yet  how  little  do  we  desire  to 
dwell  with  him  !  In  Zion  he  fixed  his  abode,  and  there  continued, 
till  the  iniquities  of  Israel  provoked  him  to  forsake  his  holy  mount- 
ain, and  to  give  up  Jerusalem  for  a  prey  to  the  spoilers.  Since  that 
time,  his  tabernacle  has  been  removed  into  the  possession  of  the 
Gentiles.  Forsake  not  this  thy  new  Zion,  O  God,  and  deliver  us 
not,  thy  people,  in  like  manner,  sinful  as  we  are,  into  the  hands  of* 
the  enemy  and  the  avenger. 

15.  /  will  abundantly  bless  her  provision :  J  will  satisfy  her  poor  with  bread. 
16.  /  will  also  clothe  her  priests  with  salvation :  and  her  saints  shall  shout 
aloud  for  joy. 

That  city  in  which  the  King  of  heaven  deigns  to  place  his  throne, 
can  want  no  manner  of  thing  that  is  good.  There  will  be  always 
plenty  of  provision  for  the  body  and  for  the  soul.  The  poor  will  be 
satisfied  with  bread,  and  to  the  poor  in  spirit  will  be  given  the  bread 
of  eternal  life.  Salvation  will  God  appoint  for  a  wall  and  a  bulwark 
around  the  priests  and  the  temple  ;  joy  and  gladness  shall  be  heard 
within,  thanksgiving  and  the  voice  of  melody.  What  a  dreadful 
reverse  of  all  this  do  we  behold  in  the  present  state  of  the  once 
glorious,  but  now  desolated,  Jerusalem !  Let  not  any  Christian 
church,  after  what  has  happened  to  that  city,  be  high-minded,  but 
let  all  fear. 

17.  There  will  I  make  the  horn  of  David  to  bud:  I  have  ordained  a  lamp 
for  mine  anointed. 

Bishop  Patrick  hath  well  paraphrased  this  verse :  "There,  namely, 
in  Jerusalem,  will  I  make  the  regal  power  and  majesty  of  David  to 
put  forth  itself  afresh  in  his  royal  successors  :  no  sooner  shall  one 
be  extinguished,  but  another  shall  shine  in  such  splendour  as  shall 
give  a  lustre  to  the  name  of  that  anointed  servant  of  mine,  till  the 
great  prince,  the  Messiah,  appear ;"  then  will  the  horn  of  salvation 
be  raised  up  in  the  house  of  David,  to  subdue  the  empires  of  the 


A    COMMENTARY    ON    THE    PSALMS.  49 1. 

world,  and  to  vanquish  all  opposition ;  then  shall  the  branch  of 
Jehovah  bud  into  beauty  and  glory  upon  the  earth  ;  then  shall  the 
lamp  of  Israel  become  a  sun  of  righteousness,  burning  and  shining 
with  lustre  inextinguishable,  to  all  eternity.  That  this  verse  doth 
mystically  refer  to  Christ,  the  Jews  confess,  as  Dr.  Hammond  has 
observed.  So  saith  R.  Saadiah,  "The  lamp  is  the  king,  which 
illuminates  the  nations  :"  and  Kimchi,  "  The  horn  of  David,  is  the 
Messias." 

18.  His  enemies  will  1  clothe  with  shame  :  but  upon  himself  shall  his  crown 
Jiourish. 

It  is  here  predicted,  that  God  would  blast  and  bring  to  nothing 
every  design  formed  to  destroy  the  house  of  David,  until  King  Mes- 
siah should  arise  out  of  it,  to  sit  upon  the  throne  of  his  father.  In 
him  all  the  promises  centre,  and  the  kingdom  is  established  for  ever: 
"  His  enemies,"  who  will  not  have  him  to  reign  over  them,  shall,  at 
the  last  day,  be  "  clothed  with  shame,"  and  everlasting  confusion  ; 
"  but  upon  himself  shall  his  crown  flourish,"  filling  heaven  and  earth 
with  the  brightness  of  its  glory. 


PSALM  CXXXIII. 


ARGUMENT. — This  short  but  pleasing  Psalm  was  composed  either  to  recommend 
unity  among  the  tribes  of  Israel,  or  to  celebrate  it  when  it  had  taken  place.  Bishop 
Patrick  justly  observes,  that  "  it  was  as  fitly  used  by  the  first  Christians,  to  express 
their  joy  for  the  blessed  union  of  "Jews  and  Gentiles  ;  and  may  now  serve  the  uses 
of  all  Christian  societies,  whose  happiness  lies  in  holy  peace  and  concord."  It  con- 
taineth,  1.  a  rapturous  exclamation  on  the  comforts  and  advantages  of  union,  which, 
2,  3.  are  illustrated  by  the  two  exquisite  similitudes  of  the  holy  anointing  oil  and  of 
dew. 

1.  Behold,  how  good  and  how  pleasant  it  is,  for  brethren  to  dwell  together 
in  unity 

Many  things  are  good  which  are  not  pleasant:  and  many  pleasant 
which  are  not  good.  But  unity  among  brethren,  whether  civil  or 
religious,  is  productive  both  of  profit  and  pleasure.  Of  profit,  be- 
cause therein  consisteth  the  welfare  and  security  of  every  society ; 
of  pleasure,  because  mutual  love  is  the  source  of  delight,  and  the 
happiness  of  one  becomes,  in  that  case,  the  happiness  of  all.  It  is 
unity  alone  which  gives  beauty  as  well  as  strength  to  the  state  ; 
which  renders  the  church,  at  the  same  time,  "  fair  as  the  moon,  and 
terrible  as  an  army  with  banners."     Cant.  vi.  10. 

2.  It  is  like  the  precious  ointment  upon  the  head,  thai  ran  down  upon  the 
beard,  even  Aaron's  beard,  that  went  down  to  the  skirts  of  his  gaiinents ; 
3.  .4s  the  dew  of  Hermon,*  and  as  the  dew  that  descended  upon  the  mount- 
ains of  Zion  :  for  there  the  Lord  commanded  the  blessing,  even  life  for  ever- 
more. 

"  Unity,  beginning  in  the  prince  and  diffused  through  the  people, 

*  Bishop  Lowth  seemeth  fully  to  have  justified  our  translators  in  supplying  the  ellipsis 
.as  they  have  done,  and  thereby  removing  the  absurdity  of  making  the  dew  of  Hermon, 


492 


A    COMMENTARY    ON    THE    PSALMS. 


is  here  illustrated,"  saith  Doctor  Delany,  "  by  two  images,  the  most 
apt  and  beautiful  that  ever  were  imagined.  Kingdoms  are  consid- 
ered as  bodies  politic,  of  which  the  king  is  the  head,  and  the  people, 
in  their  several  ranks  and  orders,  the  parts  and  members.  A  spirit 
of  union  beginning  upon  the  prince,  whose  person  is  sacred,  is  like 
oil  poured  upon  the  head  of  Aaron,  which  naturally  descends,  and 
spreads  itself  over  all  the  parts  of  the  body,  and  diffuses  beauty  and 
fragrance  over  the  whole,  reaching  even  to  the  skirts  of  the  garment. 
Oil  is,  without  question,  the  finest  emblem  of  union  that  ever  was 
conceived.  It  is  a  substance  consisting  of  very  small  parts,  which 
yet,  by  their  mutual  adhesion,  constitute  one  uniform,  well  united, 
and  useful  body.  The  sacred  oil  carries  the  idea  and  the  advantage 
of  union  yet  further ;  which  being  extracted  from  various  spices,  yet 
made  up  one  well  cohering  and  more  valuable  compound.  The 
next  image  carries  the  exhortation  to  union,  and  the  advantages  of 
it,  still  higher.  Hermon  was  the  general  name  of  one  mountain, 
comprehending  many  lesser  and  lower  hills,  under  the  surround  of 
a  greater.  Union  in  any  nation  is  the  gift  of  God  ;  and  therefore 
unity  among  brethren,  beginning  from  the  king,  is  like  the  dew  of 
heaven,  which  falling  first  upon  the  higher  summit  of  Hermon,  (re- 
freshing and  enriching  wherever  it  falls,)  naturally  descends  to  Zion, 
a  lower ;  and  thence  even  to  the  humble  valleys.  Zion  was  the 
centre  of  union  to  all  the  tribes ;  there  God  himself  had  promised 
his  people  rest,  and  peace  from  their  enemies ;  which,  however,  were 
of  little  value  without  union  and  harmony  among  themselves."* 
Thus  far  this  learned  and  pious  author,  whose  explanation  of  the 
Psalmist's  imagery,  as  descriptive  of  civil  unity  in  the  state,  is  so 
just  and  elegant  that  I  could  not  forbear  transcribing  the  passage  at 
length.  It  only  remains  to  be  added,  that  these  divine  pictures  re- 
ceive an  additional  beauty,  and  the  colouring  is  much  heightened, 
by  their  being  viewed  in  another  light,  as  representations  of  spiritual 
unity  in  the  church.  The  spirit  of  heavenly  love  was  that  oil  of 
gladness  which  Jehovah  poured  without  measure  on  him  who  is 
the  high-priest  and  head  of  his  church.  Insinuating  and  healing, 
comforting  and  exhilarating,  it  is  diffused  from  him  over  his  body 
mystical,  even  down  to  the  least  and  lowest  members ;  "  of  his  ful- 
ness have  we  all  received  ;"  and,  as  it  is  said  of  Mary's  box  of  spike- 
nard in  the  Gospel,  "  the  house  is  filled  with  the  odour  of  the  oint- 
ment." Nor  did  the  dew  of  heaven,  in  time  of  drought,  ever  prove 
more  refreshing  and  beneficial  to  the  mountains  of  Judah,  than  are 
the  influences  of  grace,  when  descending  in  soft  silence  from  above 
upon  the  church ;  in  the  union  and  communion  of  which  God  hath 
"  commanded  the  blessing,  even  life  for  evermore."  O,  come  the 
day  when  division  shall  cease,  and  enmity  be  done  away ;  when 
the  tribes  of  the  spiritual  Israel  shall  be  united  in  a  bond  of  eternal 
charity,  under  the  true  David,  in  the  Jerusalem  which  is  above ;  and 
saints  and  angels  shall  sing  this  lovely  Psalm  together ! 

a  mountain  on  one  side  of  Jordan,  towards  the  eastern  extremity  of  Canaan,  descend  on 
the  mountain  of  Zion,  which  was  situated  on  the  other  side  of  Jordan,  at  Jerusalem. 
*  Life  of  King  David,  vol.  iii.  p.  204. 


A   COMMENTARY    ON    THE    PSALMS.  493 


PSALM  CXXXIV. 

AGRUMENT.— Witinhis  Psalm  Christains  in  the  church,  like  the  Levites  of  old  in 
the  temple,  1,  2.  call  upon  each  other  to  bless  God,  and  3.  upon  God  to  bless  them  all. 

1.  Behold,  bless  ye  the  Lord,  all  ye  servants  of  the  Lord,  which  by  night 
stand  in  the  house  of  the  Lord.  2.  Lift  up  your  hands  in  the  sanctuary,  and 
bless  the  Lord. 

The  first  word  in  this  verse,  "  Behold,"  seemeth  to  point  at  the 
reasons  which  the  priests  in  the  temple  had  to  bless  Jehovah  ;  as  if 
it  had  been  said,  Behold,  the  house  of  God  is  built,  the  holy  services 
are  appointed,  and  the  Lord  hath  given  you  rest  from  your  enemies, 
that  you  may  serve  him  acceptably ;  set  about  it,  therefore,  with 
gratitude  and  alacrity.  We  read,  1  Chron.  ix.  33,  that  the  Levitical 
singers  were  "  employed  in  their  work  day  and  night ;"  to  the  end, 
doubtless,  that  the  earthly  sanctuary  might  bear  some  resemblance 
of  that  above,  where,  St.  John  tells  us,  the  redeemed  "are  before  the 
throne  of  God,  and  serve  him  day  and  night  in  the  temple."  Rev. 
vii.  15.  Christians  are  the  redeemed  of  the  Lord,  redeemed  from 
the  guilt  and  dominion  of  sin,  delivered  out  of  the  hands  of  their 
enemies,  the  world,  the  flesh,  and  the  devil,  that  they  may  become 
the  servants  of  Christ.  He  hath  built  his  church,  and  in  it  he  wills 
that  men  pray,  lifting  up  holy  hands,  and  that  they  offer  the  sacri- 
fices of  thanksgiving.  "  Behold,"  therefore,  "  bless  the  Lord  Jesus, 
all  ye  servants  of  his  ;"  bless  him  in  the  cheerful  and  busy  hours  of 
day ;  bless  him  in  the  solemn  and  peaceful  watches  of  the  night ; 
making  melody,  even  then,  in  your  hearts  at  least,  if  not  with  your 
voices.  The  pious  Mr.  Nicholas  Fairer  exhibited,  in  the  last  centu- 
ry, an  instance  of  a  Protestant  family,  in  which  a  constant  course 
of  psalmody  was  appointed,  and  so  strictly  kept  up,  that  through 
the  whole  four  and  twenty  hours  of  day  and  night,  there  was  no 
portion  of  time,  when  some  of  the  members  were  not  employed  in 
performing  that  most  pleasant  part  of  duty  and  devotion.  The 
reader  may  see  the  curious  life  of  this  extraordinary  person,  as 
drawn  up  by  Dr.  Turner,  Bishop  of  Ely,  in  the  Christian  Maga- 
zine, vol.  ii.  p.  356. 

3.  The  Lord  that  made  heaven  and  earth,  bless  thee  out  of  Zion. 

The  two  preceding  verses,  as  Mr.  Mudge  observes,  seem  directed 
to  the  priests  of  the  temple,  by  some  person,  probably  of  conse- 
quence, come  up  to  pay  his  devotion.  This  third  verse  is  therefore 
returned,  as  from  the  priests.  And  thus  it  is  that  prayer  and  praise, 
which  by  grace  are  caused  to  ascend  from  our  hearts  to  God,  will 
certainly  return  in  the  benedictions  of  heaven  upon  our  souls  and 
bodies,  our  persons  and  our  families,  our  church  and  our  country, 
like  the  vapours,  which,  exhaled  by  the  warmth  of  the  sun  from  the 
bowels  of  the  earth,  mount  upwards  into  the  air,  but  soon  fall  again 
in  fruitful  showers,  causing  the  little  hills  to  rejoice,  and  the  valleys 
to  laugh  and  sing. 


494  A    COMMENTARY    ON    THE    PSALMS. 


PSALM  CXXXV. 

ARGUMENT. — In  this  Psalm,  1,  2.  the  servants  of  Jehovah  are  exhorted  to  praise 
him,  3.  on  account  of  his  goodness;  of  the  pleasure  to  be  found  in  the  employment; 
4.  of  the  peculiar  mercies  shown  to  Israel  ;  5.  of  his  infinite  superiority  over  the  gods  of 
the  nations,  manifested,  6,  7.  in  the  works  of  creation,  8 — 14.  in  his  dealings  with  the 
church,  and  with  her  adversaries.  15 — 18.  The  folly  of  idolatry,  and  of  those  who 
practise  it,  is  described  ;  and  19 — 21.  Israel  is  again  stirred  up  to  praise  Jehovah. 

1.  Praise  ye  the  Lord.  Praise  ye  the  name  of  the  Lord:  praise  him,  O  ye 
servants  of  the  Lord ;  2.  Ye  that  stand  in  the  house  of  the  Lord,  in  the  courts 
of  the  house  of  our  God.  3.  Praise  the  ~Lord ;  for  the  Lord  is  good:  sing 
praises  unto  his  name  ;  for  it  is  pleasant. 

All  the  servants  of  God,  they,  more  especially,  who  minister  in 
the  temple,  are  repeatedly,  as  in  the  foregoing  Psalm,  excited  to 
praise  their  blessed  Master.  Two  reasons  are  assigned  why  they 
should  do  this.  First,  the  goodness  of  that  Master,  and  secondly, 
the  pleasantness  of  the  employment.  The  latter  of  these  reasons 
hath  a  natural  and  necessary  dependence  on  the  former.  A  sense 
of  the  divine  mercy  will  tune  our  hearts  and  voices  to  praise.  We, 
who  are  upon  earth,  often  find  ourselves  indisposed  for  the  duty  of 
thanksgiving,  because  the  concerns  of  the  body,  the  cares  and  pleas- 
ures of  life,  extinguish,  for  a  time,  this  sense  in  us,  until  grace, 
prayer,  and  meditation  render  it  again  lively  and  active.  In  the 
inhabitants  of  heaven,  who  behold  God  without  the  veil  of  matter 
interposed,  it  is  always  so  :  and  therefore  they  rest  not  day  or  night 
from  singing  hallelujahs,  nor  cease  one  moment  to  rejoice  in  God 
their  Saviour. 

4.  For  the  Lord  hath  chosen  Jacob  unto  himself  and  Israel  for  his  peculiar 
treasure.  5.  For  I  know  that  the  Lord  is  great,  and  that  our  Lord  is  above 
all  gods. 

A  third  reason  why  the  children  of  Israel  should  praise  the  name 
of  Jehovah,  was  the  circumstance  of  their  having  been  selected  from 
among  the  nations  to  be  his  church,  to  receive  the  law  and  the 
promises,  to  have  his  presence  residing  in  the  midst  of  them,  and  to 
be  the  guardians  of  the  true  faith  and  worship.  And  a  fourth 
reason,  was  the  superiority  of  Jehovah  their  God  over  the  gods  of 
the  heathen,  and  consequently  over  those  who  worshipped  them ; 
from  whence  followed  this  comfortable  inference,  that  he  was  able 
to  protect  and  to  defend  his  people  against  every  enemy  that  had 
evil  will  to  Zion.  Shall  not  we  Christians,  then,  praise  the  same 
gracious  Lord,  who  hath  chosen  us  out  of  the  world,  who  hath 
given  unto  us  his  gospel,  who  dwelleth  in  us  by  his  Spirit,  and  who, 
by  that  Spirit,  maketh  us  more  than  conquerors  over  our  spiritual 
adversaries? 

6.  Whatsoever  the  Lord  pleased,  that  did  he  in  heaven,  and  in  earth,  in  the 
seas,  and  all  deep  places. 

The  pre-eminence  of  Jehovah  above  the  gods  of  the  nations  is 
evinced  by  this  consideration,  that  he,  at  the  beginning,  created  and 
formed  those  powers  of  nature,  whose  operations  in  the  heavens,  the 


A    COMMENTARY    ON    THE    PSALMS.  495 

earth  and  the  waters,  led  the  heathen  world,  after  it  had  lost  the 
knowledge  of  the  Creator,  to  adore  the  creature  as  independent.  Let 
us  praise  him,  who,  in  the  intellectual  as  in  the  material  world,  is 
Lord  and  King;  who  is  obeyed  by  the  angels  in  heaven,  served  by 
the  church  upon  earth,  and  feared  by  the  spirits  imprisoned  in  deep 
places  beneath. 

7    He  causeth  the  vapours  to  ascend  from  the  ends  of  the  earth:  he  maketh 
lightnings  for  the  rain;  he  bringeth  the  wind  out  of  his  treasuries. 

They  who  in  old  time  paid  their  devotions  to  the  elements,  ima- 
gined those  elements  to  be  capable  of  giving  or  withholding  rain  at 
pleasure.     Therefore  we  find  the  prophet  Jeremiah  reclaiming  that 
power  to  Jehovah,  as  the  God  who  made  and  governed  the  world : 
"  Are  there  any  among  the  vanities  of  the  Gentiles  that  can  cause 
rain?  or  can  the  heavens  give  showers  ?     Art  thou  not  he,  O  Jeho- 
vah our  God  1     Therefore  we  will  wait  upon  thee  :  for  thou  hast 
made  all  things."     Jer.  xiv.  22.     Among  the  Greeks  and  Romans 
we  meet  with  a  Jupiter  possessed  of  the  thunder  and  the  lightning, 
and  an  iEolus  ruling  over  the  winds.     The  Psalmist  teacheth  us  to 
restore  the  celestial  artillery  to  its  rightful  owner.    Jehovah,  the  God 
of  Israel,  and  the  Creator  of  the  universe,  contrived  the  wonderful, 
machinery  of  light  and  air,  by  which  vapours  are  raised  from  the 
earth,  compacted  into  clouds,  and  distilled  in  rain.    At  his  command 
the  winds  are  suddenly  in  motion,  and  as  suddenly  at  rest  again  ; 
we  hear  the  sound,  but  cannot  tell  whence  they  come,  or  whither 
they  go  :  as  if  they  were  taken  from  secret  storehouses  of  the  Al- 
mighty, and  then  laid  up  till  their  service  was  required  again.    The 
same  "idea  God  himself  is  pleased  to  give  us  in  the  book  of  Job, 
where  he  describeth   the  instruments  of  his  power,  as  so  many 
weapons  of  war  in  the  arsenal  of  a  mighty  prince  :    "  Hast  thou 
entered  into  the  treasures  of  the  snow?  or  hast  thou  seen  the  treas- 
ures of  the  hail  which  I  have  reserved  against  the  time  of  trouble, 
ao-ainst  the  day  of  battle  and  war?    By  what  way  is  the  light  parted, 
which  scattered!  the  east  wind  upon  the  earth  ?    Who  hath  divided 
a  watercourse  for  the  overflowing  of  waters?    or  a  way  for  the 
lightning  of  thunder,  to  cause  it  to  rain  on  the  earth?"  Job,  xxxvm. 
22,  d&e.     It  is  a  great  instance  of  the  divine  wisdom  and  goodness, 
that  lightning  should  be  accompanied  by  rain,  to  soften  its  rage,  and 
prevent  its  mischievous  effects.     Thus,  in  the  midst  of  judgment, 
does  God  remember  mercy.     The  threatenings  in  his  word  against 
sinners  are  like  lightning  ;  they  would  blast  and  scorch  us  up,  were 
it  not  for  his  promises  made  in  the  same  word  to  penitents,  which, 
as  a  gracious  rain,  turn  aside  their  fury,  refreshing  qpd  comforting 
our  affrighted  spirits. 

8.  Who  smote  the  first-born  of  Egypt,  both  of  man  and  beast.  9.  Who 
sent  tokens  and  wonders  into  the  midst  of  thee,  O  Egypt,  upon  Pharaoh,  ana 
upon  all  his  servants. 

Egypt  was  the  theatre  of  the  grand  contest  between  the  God  of 
Israel  and  the  gods  of  the  heathen.     The  superiority  of  the  former 


496  A    COMMENTARY    ON    THE    PSALMS. 

over  the  latter  was  shown  in  every  possible  way  by  the  miracles  of 
Moses,  which  demonstrated  all  the  powers  of  nature  to  be  under  the 
dominion  of  Jehovah,  and  to  act  at  his  command ;  so  that,  instead 
of  being  able  to  protect,  they  were  made  to  torment  and  destroy 
their  deluded  votaries.  See  more  on  Psalm  lxxviii.  44,  &c.  The 
objects  of  a  man's  sin  frequently  become,  in  the  end,  the  instruments 
of  his  punishment. 

10.  Who  smote  great  nations,  and  slew  mighty  kings  ;  11.  Sihon  king  of 
the  Amorites,  and  Og  king  of  Bashan,  and  all  the  kingdoms  of  Canaan : 
1 2.  And  gave  their  land  for  an  heritage,  an  heritage  unto  Israel  his  people. 

The  victories  gained  by  Israel  over  Sihon  and  Og,  in  their  pas- 
sage to  Canaan,  and  afterwards  over  the  idolatrous  kings  of  that 
country,  are  more  proofs  of  the  same  point.  For  Israel  therefore 
conquered,  because  Jehovah  fought  for  them,  and  put  them  in  pos- 
session of  that  good  land,  when  the  iniquity  of  its  old  inhabitants 
was  full,  and  cried  to  heaven  for  vengeance.  The  enemies  we  have 
to  encounter  in  our  way  to  the  promised  inheritance,  will  also,  if 
vigorously  opposed,  fall  before  us.  "  The  kingdom  of  heaven  suf- 
fereth  violence,  and  the  violent  take  it  by  force."  But  it  is  God  who 
fighteth  for  us,  and  with  us,  who  giveth  us  the  victory,  and  putteth 
us  in  possession,  through  our  Lord  Jesus  Christ. 

13.  Thy  name,  O  Lord,  endureth  for  ever;  and  thy  memorial,  O  Lord, 
throughout  all  generations.  14.  For  the  Lord  will  judge  his  people,  and  he 
will  repent  himself  concerning  his  servants. 

By  the  destruction  of  Pharaoh,  with  his  Egyptians,  and  by  the 
battles  and  victories  of  Joshua  ;  much  more,  by  the  overthrow  of  the 
spiritual  Pharaoh,  with  his  infernal  host,  and  by  the  battles  and 
victories  of  the  true  Joshua;  Jehovah  hath  gotten  him  glory,  and 
his  name  is  magnified  in  the  church  from  age  to  age.  The  people 
whom  he  hath  redeemed,  may,  indeed,  for  the  chastisement  of  their 
iniquities,  be  sometimes  delivered  into  the  hands  of  their  enemies,  and 
oppressed  by  them.  But  it  is  only  to  show  them  their  transgressions, 
and  lead  them  to  repentance.  When  this  effect  is  wrought,  he  is 
always  ready  to  " judge  them,"  to  plead  and  avenge  their  cause; 
he  "  repenteth  him"  of  the  evil,  and  averteth  it ;  he  is  entreated  for 
the  land,  and  becometh  gracious  to  his  servants. 

15.  The  idols  of  the  heathen  are  silver  and  gold,  the  work  of  men's  hands. 

16.  They  have  mouths,  but  they  speak  not ;  eyes  have  they,  but  they  see  not. 

17.  They  have  ears,  bid  they  hear  not ;  neither  is  there  any  breath  in  their 
mouths.  IS.  They  that  make  them  are  like  unto  them:  so  is  every  one  that 
trustelh  in  them. 

In  these  vwses  is  set  forth  the  difference  between  the  God  of 
Israel  and  the  idols  of  the  nations,  as  also  between  the  worshippers 
of  each ;  all  tending  to  confirm  the  truth  of  what  was  asserted,  ver. 
5  :  "  I  know  that  the  Lord  is  great,  and  that  our  Lord  is  above  all 
gods."  As  the  same  words  occur,  Psalm  cxv.  4,  &c.  the  reader  is 
referred  thither  for  the  explication  of  them. 


A   COMMENTARY    ON   THE    PSALMS.  497 

( 
10    Bless  the  Lord,  O  house  of  Israel :  bless  the  Lord,  O  house  of  Aaron  : 
20    Bless  the  Lord.  O  house  of  Levi :  ye  that  fear  the  Lord,  bless  the  Lord. 
21.  tf/essetZ  6e  Z/ie  Lord  out  of  Zion,  which  dwelleth  at  Jerusalem.     Praise 
ye  the  Lord. 

He  who  proved  himself  superior  to  the  objects  of  ancient  idolatry, 
is  no  less  superior  to  every  object  on  which  deluded  man  can  place 
his  affections.  The  Lord  gave,  and  the  Lord  will  take  them  away. 
Let  "  the  house  of  Israel,"  therefore,  and  "  the  sons  of  Aaron,"  the 
church  and  the  ministers  thereof,  let  all  who  "  fear  the  Lord,"  bless 
and  praise  his  holy  name  in  the  temple  here  below,  until  they  shall 
be  admitted  to  do  it  for  evermore,  in  that  which  is  above. 


TWENTY-EIGHTH  DAY.— EVENING  PRAYER. 

PSALM  CXXXVI. 

ARGUMENT.— This  is  a  delightful  hymn  of  praise  and  thanksgiving  to  Jehovah, 
1—3  God  of  gods  and  Lord  of  fords,  for  the  wonders,  4—9.  of  creation,  10—26.  of  prov- 
idence, and  grace  ;  which  were  probably  celebrated  in  due  order  by  one  half  of  the 
choir,  while  the  other  half,  or  perhaps  the  whole  in  full  chorus,  took  up  the  burden 
of  each  verse,  "  For  his  mercy  endureth  for  ever !"  a  form  of  acknowledgment,  as 
Bi«hop  Patrick  observes,  prescribed  by  David,  1  Chron.  xvi.  41,  to  be  used  continually 
in  the  divine  service  ;  a  form  highly  proper  for  creatures,  and  sinful  creatures  to  use, 
whose  great  employment  it  is  now,  and  will  be  for  ever,  to  magnify  the  mercy  and 
loving-kindness  of  their  God. 

1  O  give  thanks  unto  the  Lord  ;  for  he  is  good:  for  his  mercy  endureth 
for  ever  2.  O  give  thanks  unto  the  God  of  gods  :  for  his  mercy  endureth 
for  ever     3.  O  give  thanks  to  the  Lord  of  lords :  for  his  mercy  endureth/or 


ever. 


We  are  called  upon  to  praise  Jehovah,  first,  for  his  own  essential 
attributes ;  then,  for  the  exertion  of  those  attributes  in  his  works. 
The  attributes  here  mentioned  are  those  of  "goodness"  and  "power ; 
the  one  renders  him  willing,  the  other  able  to  save  ;  and  what  can 
we  desire  more,  but  that  he  should  continue  to  be  so  ?  Of  this  like- 
wise we  are  assured,  by  contemplating  the  unchangeableness  of  his 
nature.  His  disposition  altereth  not,  and  his  kingdom  none  can  take 
from  him  :  "  his  mercy  endureth  for  ever." 

4.  To  him  who  alone  doeth  great  wonders :  for  his  mercy  endureth  for 


ever. 


All  the  works  of  God  are  "  wonderful,"  and  speak  him  "alone 
to  have  been  their  author.  The  established  course  of  the  world  is, 
in  reality,  no  less  admirable  than  are  those  extraoidinary  interposi- 
tions of  omnipotence,  whereby  it  hath  been  sometimes  interrupted 
and  suspended;  though  the  latter,  on  account  of  their  novelty,  are 
apt  to  afreet  us  more  than  the  former  doth,  which  is  ever  before  our 
eyes,  and  therefore  less  regarded  by  us.  How  many  of  those  for 
whom  the  wonders  of  creation,  providence,  and  redemption  have 
been  wrought,  think  none  of  them  worthy  their  attention  !  Angels 
admire  and  adore,  where  man  will  not  deign  to  cast  an  eye,  or  em- 
ploy a  thought. 

63 


498  A    COMMENTARY   ON    THE    PSALMS. 

5.  To  him  that  by  wisdom  made  the  heavens :  for  his  mercy  endureth  for 
ever.     6.  To  him  that  stretched  out  the  earth  above  the  waters :  for  his  mercy  - 
endureth  for  ever. 

The  heavens  above  and  die  earth  beneath  declare  the  wisdom  of 
their  great  Maker,  and  proclaim  aloud,  to  an  intelligent  ear,  the  di- 
vinity of  the  hand  that  formed  them.  The  heavens  display  the  love 
of  (jiod  to  man  ;  the  earth  teaches  the  duty  of  man  to  God.  Heaven 
is  glorious  and  gracious,  earth  verdant  and  fruitful.  The  bright 
and  ample  circumference  of  heaven,  the  variegated  surface  of  the 
earth,  and  the  profusion  of  good  things  that  distinguish  the  seasons, 
contaminated  as  they  all  have  been  by  man's  transgression,  even 
now  yield  a  prospect  which  annihilates  all  human  grandeur.  What 
idea,  then,  are  we  to  frame  of  those  new  heavens  and  earth,  from 
which  sin  and  corruption  are  excluded,  and  where  righteousness  hatli 
fixed  her  eternal  throne? 

7.  To  him  that  made  great  lights :  for  his  mercy  endureth  for  ever :  8.  The 
sun  to  ride  by  day :  for  his  mercy  endureth  for  ever.  9.  Tlie  moon  and 
stars  to  rule  by  night :  for  his  mercy  endureth  for  ever. 

Light  is  the  life  and  soul  of  the  universe,  the  noblest  emblem  of 
the  power  and  glory  of  God,  who  in  the  night  season  leaves  not  him- 
self without  witness,  but  gives  us  some  portion  of  that  light  reflected, 
which  by  day  we  behold  flowing  from  its  great  foundation  in  the 
heart  of  heaven.  Thy  church  and  thy  saints,  O  Lord,  "  are  the 
moon  and  the  stars,"  which  by  the  communication  of  doctrine, 
and  the  splendour  of  example,  guide  our  feet,  while  we  travel 
on  in  the  night  that  hath  overtaken  us,  waiting  for  the  dawn  of  ever- 
lasting day.  Then  we  shall  behold  thy  glory,  and  see  thee  as  thou- 
art. 

10.  To  him  that  smote  Egypt  in  their  first-born :  for  his  mercy  endureth 
for  ever :  1 1.  And  brought  out  Israel  from  among  them:  for  his  mercy  en- 
dureth for  ever.  12.  With  a  strong  hand,  and  with  a  stretched  out  arm :  for 
his  mercy  endureth  for  ever.  13.  To  him  which  divided  the  Red  Sea  into 
parts:  for  his  mercy  endureth  for  ever.  14.  And  made  Israel  to  pass  through 
the  midst  of  it :  for  his  mercy  endureth  for  ever.  15.  But  overthrew  Pharaoh 
and  his  host  in  the  Red  Sea  :  for  his  mercy  endureth  for  ever.  16.  To  him 
which  led.  his  people  through  the  wilderness  :  for  his  mercy  endureth  for  ever. 

17.  To  him  which  smote  great  kings:  for  his  mercy   endureth  for  ever. 

18.  And  slew  famous  kings :  for  his  mercy  endureth/or  ever.  19.  Sihon  king 
of  the  Amorites:  for  his  mercy  endureth  for  ever.  20.  And  Og  the  king  of 
Bashan:  for  his  mercy  endureth  for  ever.  21.  And  gave  their  land  for  an 
heritage  :  for  his  mercy  endureth  for  ever.  22.  Even  an  heritage  unto  Israel 
his  servant :  for  his  mercy  endureth  for  ever.  23.  Who  remembered  us  in  our 
low  estate :  for  his  mercy  endureth  for  ever.  24.  And  hath  redeemed  us  from 
our  enemies:  for  his  mercy  endureth  for  ever. 

From  the  works  of  creation,  the  Psalmist  proceeds  to  those  of  provi- 
dence and  grace.  He  celebrates  that  mercy  which  rescued  Israel 
from  oppression,  brought  them  out  of  the  house  of  bondage,  divided 
the  sea  to  make  a  way  for  them,  supported  and  conducted  them  through 
a  waste,  howling  wilderness,  crushed  the  might  and  power  of  those 
who  opposed  them,  and  at  length  settled  them  in  the  inheritance  prom- 


A    COMMENTARY    ON    THE    PSALMS.  499 

ised  to  their  fathers.  Eternal  mercy  hath  in  Christ  Jesus  realized  all 
these  figures,  and  accomplished  the  great  redemption,  thus  foreshad- 
owed of  old.  The  Israel  of  God  hath  been  rescued  from  the  oppression 
of  Satan,  and  brought  out  of  the  house  of  spiritual  bondage.  In  the 
waters  of  baptism  the  old  man  of  sin  is  buried,  and  we  arise  triumphant, 
to  sing  the  praises  of  God  our  Saviour,  who  from  thenceforth  supports 
and  conducts  us  in  our  passage  through  the  world,  strengthening  us  in 
the  day  of  battle  against  every  enemy  that  opposeth  us,  until  we 
enter  the  heavenly  Canaan,  promised  to  the  fathers  of  our  faith,  and 
dwell  for  ever  in  the  possession  of  peace.  When  we  consider  how 
God  has  thus  "remembered  us  in  our  low  estate,"  and  thus  "  re- 
deemed us  from  our  enemies,"  can  we  be  weary  of  repeating,  "  For 
his  mercy  endureth  for  ever  V1 

25.  Who  givethfood  to  all  flesh  :  for  his  mercy  endureth  for  ever.  26.  O 
give  thanks  unto  the  God  of  "heaven  :  for  his  mercy  endureth  for  ever. 

The  same  bounty  which,  in  the  natural  world  provided  proper 
nutriment  for  every  creature,  hath  also  provided  for  the  spirits  of  all 
flesh  the  bread  of  eternal  life.  In  either  sense,  Jehovah  u  openeth 
his  hand,  and  filleth  all  things  living  with  plenteousness."  -Be, 
therefore,  his  praise  as  universal  and  lasting  as  his  mercy ! 


PSALM  CXXXVII. 


ARGUMENT. — The  Israelites,  captives  in  Babylon,  1,  2.  describe  their  woful  estate  ; 
and  3,  4.  the  insults  of  their  masters.  5,  6.  They  declare  their  inviolable  affection  for 
Jerusalem  :  7.  pray  that  God  would  remember  the  behaviour  of  Edom  ;  and,  8,  9.  pre- 
dict the  destruction  of  Babylon.  This  Psalm  admits  of  a  beautiful  and  useful  appli- 
cation to  the  6tate  of  Chirstians  in  this  world,  and  their  expected  deliverance  out  of  it. 

1.  By  the  rivers  of  Babylon,  there  we  sat  down,  yea,  we  wept,  when  we 
remembered  Zion. 

What  an  inexpressible  pathos  is  there  in  these  few  words  !  How 
do  they  at  once  transport  us  to  Babylon,  and  place  before  our  eyes 
the  mournful  situation  of  the  lsraelitish  captives !  Driven  from 
their  native  country,  stripped  of  every  comfort  and  convenience,  in  a 
etrange  land,  among  idolaters,  wearied  and  broken-hearted,  they  sit 
in  silence  by  those  hostile  waters.  Then  the  pleasant  banks  of 
Jordan  present  themselves  to  their  imaginations;  the  towers  of 
Salem  rise  to  view  ;  and  the  sad  rememberance  of  much-loved  Zion 
causes  tears  to  run  down  their  cheeks ;  "  By  the  waters  of  Babylon 
we  sat  down,  yea,  we  wept,  when  we  remembered  Zion !"  Besides 
the  use  which  may  be  made  of  this  Psalm  by  any  church,  when, 
literally,  in  a  state  of  captivity,  there  is  a  sense  in  which  it  may  be 
used  by  us  all.  For  Zion  is,  in  Scripture,  the  standing  type  of 
heaven,  as  Babylon  is  the  grand  figure  of  the  world,  the  seat  of 
confusion,  the  oppressor  and  persecutor  of  the  people  of  God.  In 
these,  or  the  like  terms,  we  may,  therefore,  suppose  a  sinner  to  be- 
moan himself  upon  the  earth : — 0  Lord,  I  am  an  Israelite,  exiled 


500  A    COMMENTARY    ON    THE    PSALMS. 

by  my  sins  from  thy  holy  city,  and  left  to  mourn  in  this  Babylon, 
the  land  of  my  captivity.  Here  I  dwell  in  sorrow,  by  these  transient 
waters,  musing  on  the  restless  and  unstable  nature  of  earthly  pleas- 
ures, which  pass  swiftly  by  me,  and  are  soon  gone  for  ever.  Yet 
for  these,  alas  !  I  have  exchanged  the  permanent  joys  of  Zion, 
and  parted  with  the  felicity  of  thy  chosen.  Wherefore  my  heart  is 
pained  within  me,  and  the  remembrance  of  my  folly  will  not  let  me 
rest  night  or  day.  O  Zion,  thou  holy  and  beautiful  city,  the  temple 
of  the  Lamb,  the  habitation  of  the  blessed,  the  seat  of  delight,  the 
land  of  the  living,  when  shall  I  behold  thee?  When  shall  I  enter 
thy  gates  with  thanksgiving,  and  thy  courts  with  praise  1  The  hope 
of  a  return  to  thee  is  my  only  comfort  in  this  vale  of  tears,  where  I 
am  and  will  be  a  mourner,  till  my  captivity  be  brought  back,  and 
my  sorrow  be  turned  into  joy. 

2.    We  hanged  our  harps  upon  the  willows  in  the  midst  thereof. 

The  additional  circumstance,  which  the  divine  painter  hath  here 
thrown  into  his  piece,  is,  to  the  last  degree,  just  and  striking.  It 
was  not  enough  to  represent  the  Hebrew  captives  weeping  on  the 
banks  of  the  Euphrates,  at  the  remembrance  of  Zion,  but,  upon  look- 
ing up,  we  behold  their  harps  unstrung,  and  pendent  on  the  wil- 
lows that  grew  there.  The  sincere  penitenf,  like  them,  hath  bidden 
adieu  to  mirth  ;  his  soul  refuseth  to  be  comforted  with  the  comforts 
of  Babylon  ;  nor  can  he  sing  any  more,  till  pardon  and  restoration 
shall  have  enabled  him  to  sing,  in  the  temple,  a  song  of  praise  and 
thanksgiving. 

3.  For  there  they  that  canned  us  away  captives  required  of  us  a  song  ;  and 
they  that  wasted  us  required  of  us  mirth,  saying,  Sing  us  one  of  the  songs 
of  Zion.    4.  How  shall  we  sing  the  Lord's  song  in  a  strange  land  ?* 

The  Babylonians  are  introduced  as  insulting  over  the  Israelites, 
and  scoffing  at  their  faith  and  worship,  not  without  a  tacit  reflection 
on  their  God,  who  could  not  protect  his  favoured  people  against 
their  enemies.  "Now  sing  us  one  of  your  songs  of  Zion  ;  now  let 
us  hear  you  sound  the  praises  of  that  God  of  whom  ye  boasted,  that 
he  dwelt  among  you  in  the  temple  which  we  have  laid  waste,  and 
burnt  with  fire."  Thus  the  faithful  have  been,  and  thus  they  will 
be,  insulted  by  infidels  in  the  day  of  their  calamity.  And  "how," 
indeed,  "  can  they  sing  the  Lord's  song  in  a  strange  land  ?"  How 
can  they  tune  their  voices  to  festive  and  eucharistic  strains,  when. 
God,  by  punishing  them  for  their  sins,  calleth  to  mourning  and 
weeping  1  But  then,  Israel  in  Babylon  foresaw  a  day  of  redemp- 
tion ;  and  so  doth  the  church  in  the  world ;  a  day  when  she  shall 
triumph,  and  her  enemies  shall  lick  the  dust.  No  circumstances, 
therefore,  should  make  us  forget  her,  and  the  promises  concerning  her. 

*  Many  singers  were  carried  captives :  Ezra  ii.  41.  These  would  of  course  take 
their  instruments  with  them,  and  be  insulted,  as  here.  Their  songs  were  sacred,  and 
unfit  to  be  sung  before  idolaters.  But  the  words,  "  How  shall  we  sing?"  &c.  are  not 
an  answer  given  to  them,  but  the  free  utterance  afterwards  of  the  feelings  of  the  Jews 
among  themselves. — Anonymous  Notes  in  Merrick's  Annotations. 


A    COMMENTARY   ON    THE    PSALMS.  501 

5.  If  I  forget  thee,  O  Jerusalem,  let  my  right  hand  forget  her  cunning. 
6.  If  I  do  not  remember  thee,  let  my  tongue  cleave  to  the  roof  of  my  mouth  ; 
if  I  prefer  not  Jerusalem  above  my  chief  joy.  » 

The  whole  nation  may  be  supposed  in  these  words  to  declare,  as 
one  man,  that  neither  the  afflictions  nor  the  allurements  of  Bablyon 
should  efface  from  their  minds  the  remembrance  of  Jerusalem,  or 
prevent  their  looking  forward  to  her  future  glorious  restoration.  If 
any  temptation  should  induce  them  to  employ  their  tongues  and 
their  hands  in  the  service  of  Babel  rather  than  in  that  of  Zion,  they 
wish  to  lose  the  use  of  the  former  and  skill  of  the  latter.  The 
thoughts  and  affections  of  true  penitents,  both  in  prosperity  and  ad- 
versity, are  fixed  upon  their  heavenly  country  and  city ;  they  had 
rather  be  deprived  of  their  powers  and  faculties,  than  of  the  will  to 
use  them  aright;  and  the  hope  of  glory,  hereafter  to  be  revealed  in 
the  church,  is  the  flower  and  crown  of  their  joy. 

7.  Remember.  O  Lord,  the  children  of  Edom  in  the  day  of  Jerusalem  ;  who 
said,  Raze  it,  raze  it,  even  to  the  foundation  tliereof 

The  people  of  God  beseech  him  to  take  their  cause  in  hand,  and 
to  avenge  them  on  their  adversaries,  particularly  on  the  Edomites, 
who,  though  their  brethren  according  to  the  flesh,  being  descended 
from  Esau,  the  brother  of  Jacob,  yet  in  the  day  of  Jerusalem's 
affliction,  when  the  Chaldeans  came  against  it,  were  aiding  and  en- 
couraging those  pagans  to  destroy  it  utterly.  Edom  is  charged  with 
this  unnatural  behaviour,  and  threatened  for  it  by  God  himself,  in 
the  prophecy  of  Obadiah,  ver.  10,  &c.  "  For  thy  violence  against 
thy  brother  Jacob,  shame  shall  cover  thee,  and  thou  shalt  be  cut  off 
for  ever.  In  the  day  that  thou  stoodest  on  the  other  side,  in  the  day 
that  the  strangers  carried  away  captive  his  forces,  and  foreigners 
entered  into  his  gates,  and  cast  lots  upon  Jerusalem,  even  thou  wast  as 
one  of  them.  But  thou  shouldest  not  have  looked  on  the  day  of  thy 
brother,  in  the  day  that  he  became  a  stranger :  neither  shouldest 
thou  have  rejoiced  over  the  children  of  Judah  in  the  day  of  their  de- 
struction. For  the  day  of  the  Lord  is  near  upon  all  the  heathen  : 
as  thou  hast  done,  it  shall  be  done  unto  thee,  thy  reward  shall  return 
upon  thine  own  head  ;  but  upon  Mount  Zion  shall  be  deliverance, 
and  there  shall  be  holiness,  and  the  house  of  Jacob  shall  possess  their 
possessions."  It  may  be  observed,  that  the  Jews  afterwards  acted  the 
same  part  toward  the  Christian  church,  which  the  Edomites  had 
acted  toward  them,  encouraging  and  stirring  up  the  Gentiles  to  perse- 
cute and  destroy  it  from  off  the  face  of  the  earth.  And  God  "re- 
membered" them  for  the  Christians'  sakes,  as  they  prayed  him  to 
remember  "Edom"  for  their  sakes.  Learn  we  hence,  what  a  crime 
it  is  for  Christians  to  assist  the  common  enemy,  or  call  in  the  com- 
mon enemy  to  assist  them,  against  their  brethren. 

8.  O  daus-hter  of  Babylon,  who  art  to  be  destroyed-;  happy  shall  he  be,  that 
rewardeth  thee,  as  thou  hast  served  ns.  9.  Happy  shall  he  be,  that  taketh  and 
dasheth  thy  little  ones  against  the  stones. 

The  subject  of  these  two  verses  is  the  same  with  that  of  many 
chapters  in  Isaiah  and  Jeremiah,  namely,  the  vengeance  of  heaven 


502  A   COMMENTARY    ON    THE    PSALMS. 

executed  upon  Babylon  by  Cyrus,  raised  up  to  be  king  of  the  Medes 
and  Persians,  united  under  him  for  that  purpose.  The  meaning  of 
the  words,  "happty  shall  he  be,"  is,  He  shall  go  on  and  prosper,  for 
the  Lord  of  hosts  shall  go  with  him,  and  fight  his  battles  against  the 
enemy  and  oppressor  of  his  people,  empowering  him  to  recompense 
'upon  the  Chaldeans  the  works  of  their  hands,  and  to  reward  them 
as  they  served  Israel.  The  slaughter  of  the  very  infants  mentioned 
in  the  last  verse,  is  expressly  predicted  by  Isaiah,  ch.  xiii.  lfi  :  "  Then- 
children  also  shall  be  dashed  to  pieces  before  their  eyes  ;  their  houses 
shall  be  spoiled,  and  their  wives  ravished."  The  destruction  was  to 
be  universal,  sparing  neither  sex  nor  age.  Terrible,  but  just,  are 
thy  judgments,  O  Lord!  The  fall  of  the  mystical  "  Bablyon  "  is 
described,  Rev.  xviii.  in  terms  and  phrases,  borrowed  from  this  and. 
other  prophecies,  relating,  primarily,  to  the  ancient  city  called  by 
that  name.  Whoever  will  carefully  read  over  the  chapter  referred 
to,  with  the  three  subsequent  ones  concerning  the  triumph  of  Mes- 
siah, and  the  glory  of  the  new  Jerusalem,  will  be  able  to  form  proper 
ideas  of  the  world  and  the  church,  and  will  know  where  to  choose 
his  portion. 


PSALM  CXXXVIII. 


ARGUMENT. — This  Psalm  containeth,  1 — 3.  a  resolution  to  praise  God  for  a  deliv- 
erance, vouchsafed  ;  4,  5.  a  prophecy  that  the  kings  of  the  earth  should  glorify 
Jehovah  for  his  mercy,  shown,  6.  in  exalting  the  humble,  and  abasing  the  proud  ; 
7,  8.  an  act  of  faith  and  confidence  in  God. 

1.  I  will  praise  thee  with  my  whole  heart:  before  the  gods  will  I  sing  praise 
unto  thee.  2  I  will  worship  toward  thy  holy  temple,  and  praise  thy  name,  for 
thy  loving  kindness  and  for  thy  truth :  for  thou  hast  magnified  thy  word  above 
all  thy  name  ;  or,  thou  hast  magnified  thy  name,  even  thy  word,  above  all. 

In  these  verses  we  evidently  hear  the  voice  of  one  whom  God  had 
delivered  from  a  state  of  great  affliction  and  danger,  and  who  there- 
fore determines  to  make  the  due  acknowledgments  in  public  ;  to  give 
thanks  "  before  the  gods,"  that  is,  before  "  kings  "  and  "  rulers  "  in 
the  great  congregation  ;  to  "  worship  in  the  temple,"  and  there  to  set 
forth  the  "loving  kindness"  and  "truth"  of  Jehovah,  in  having  ac- 
complished the  promised  salvation,  and  thereby  "  magnified "  his 
holy  "  name"  and  his  faithful  "  word"  over  every  thing  that  opposeth 
itself  against  it.  The  Christian  church  cannot  find  stronger  and 
more  emphatical  terms,  in  which  to  express  her  sense  of  the  greatest 
of  all  mercies,  the  redemption  of  the  world  by  the  resurrection  of  Jesus 
from  the  dead,  and  his  exaltation  "  above  every  name  that  is  named 
in  heaven  and  earth." 

3.  In  the  day  when  1  cried,  thou  answeredst  me,  and  strengthened st  me  with 
strength  in  my  soul.  4.  All  the  kings  of  the  earth  shall  praise  thee,  O  Lord, 
when  they  hear  the  words  of  thy  month.  5.  Yea,  they  shall  sing  in  the  ways 
of  the  Lord:  for  great  is  the  glory  of  the  Lord. 

From  this  part  of  the  Psalm  it  appears  to  be  a  prophetical  one. 


A    COMMENTARY    ON    THE    PSALMS.  503 

The  deliverance  which  it  celebrates  is  of  such  a  nature,  that,  when 
the  glad  tidings  of  it  should  be  published  to  the  world,  we  are  told, 
it  should  induce  the  nations,  with  their  princes,  to  adore  Jehovah,  to 
walk  in  his  ways,  and  to  chant  forth  his  praises.  The  call  of  the 
Gentiles  to  the  gospel  is  here  foretold,  in  words  which  cannot  be  mis- 
taken ;  and  the  redemption  of  the  church,  in  Christ  her  head,  is 
spoken  of  as  the  subject  of  thanksgiving  among  the  kings  of  the 
earth.  "  In  the  day  when  I  cried,  thou  answeredst  me,  and 
strengthenedst  me  with  strength  in  my  soul."  For  this  reason,  "All 
the  kings  of  the  earth  shall  praise  thee,  O  Lord,"  (fee. 

6.  Though  the  Lord  be  high,  yet  hath  he  respect  unto  the  lowly:  but  the 
proud  he  knoweth  afar  off. 

Humility  is  the  way  to  salvation  and  glory.  It  is  said  of  our 
blessed  Lord,  that  "  because  he  humbled  himself,  therefore  God 
highly  exalted  him  :"  and  the  great  potentates  of  the  world  must 
tread  in  his  steps,  if  they  would  be  exalted  with  him.  As  to  the 
proud,  God  "  knoweth"  and  he  detesteth  them ;  he  beholdeth  and 
keepeth  them  at  a  "  distance." 

7.  Though  I  walk  in  the  midst  of  trouble,  thou  wilt  revive  me:  thou  shalt 
stretch  forth  thine  hand  against  the  wrath  of  mine  enemies,  and  thy  right 
hand  shall  save  me. 

Who  doth  not  "  walk  in  the  midst  of  trouble,"  while  his  pilgrim- 
age is  prolonged  upon  the  earth  ?  Who  hath  not  "  enemies"  encom- 
passing him  on  every  side?  O,  how  comfortable  then  the  reflection 
that  he  is  with  us,  who  can  "  revive"  the  dead ;  that  we  are  under 
the  protection  of  an  "  arm"  which  is  almighty  !  Yes,  blessed  Lord, 
we  believe  that  this  saying  of  thy  holy  Psalmist  will  be  verified  to 
every  child  of  thine,  even  as  it  was  to  him,  and  to  thy  Son,  Jesus, 
in  whose  person  he  might  speak  it,  as  a  prophet.  Great  indeed 
wTere  the  "  troubles,"  in  the  midst  of  which  the  true  David  "  walked" 
up  and  down  amongst  us.  He  carried  all  our  sorrows,  because  he 
bare  all  our  sins.  "Yet  didst  thou  revive  him;"  thou  didst  raise 
him  from  the  dead,  and  exalt  him  to  thy  throne  in  heaven,  where 
he  ever  liveth  to  make  intercession  for  us,  that  we,  who,  in  the  days 
of  our  flesh,  do  also  "walk  in  the  midst  of  trouble,"  may  be  revived 
by  thy  Spirit,  the  giver  of  life  and  holiness. 

8.  The  Lord  will  perfect  that  which  concemelh  me :  thy  mercy,  O  Lord, 
endureth  for  ever:  forsake  not  the  works  of  thine  own  hands. 

In  troublous  times,  and  the  days  of  affliction,  we  must  look  back 
on  that  which  God  hath  already  done  for  us,  and  from  thence  draw 
an  argument,  that  he  will  "  perfect"  that  which  remains,  and  not 
leave  his  work  unfinished :  we  must  remember,  that  his  mercies  fail 
not  after  a  time,  but  "  endure  for  ever"  the  same ;  and  when  we 
call  to  mind  that  we  are  "  the  work  of  his  own  hands,"  how  can 
we  think  he  will  "  forsake  us,"  unless  we  utterly  and  finally  forsake 
him? 


504  A   COMMENTARY    ON    THE    PSALMS. 


TWENTY-NINTH  DAY— MORNING  PRAYER. 

PSALM   CXXXIX. 

ARGUMENT. — It  seems  evident,  from  the  latter  part  of  this  noble  and  instructive 
Psalm,  that  the  author  penned  it  at  a  time  when  he  was  persecuted  and  calum- 
niated, as  an  appeal  to  the  all-seeing  Judge  between  him  and  his  adversaries.  He 
takes  the  opportunity  of  expatiating  in  the  sublimest  manner,  1 — 12.  on  the  omni- 
presence and  omniscience  of  him  who,  13 — 16.  formeth  man  in  the  womb  by  his 
power,  and,  17,  18.  preserveth  him  through  life  by  his  providence.  He  then, 
19,  20.  expresseth  his  confidence  that  God,  as  knowing  all  things,  would  deliver  him 
from  his  enemies:  21,  22.  he  declareth  his  zeal  and  fidelity  in  the  service  of  his 
divine  Master,  by  whom,  23,  24.  he  petitioneth  to  be  proved,  purified,  and  perfected 
in  the  way  of  holiness. 

1.  O  Lord,  thou  hast  searched  me  and  known  me.  2.  Thou  knowest  my 
down-sitting-  and  my  up-rising,  thou  understandest  my  thoughts  afar  off. 
3.  Thou  compassest  my  path,  and  my  lying  down,  and  art  acquainted  with 
all  my  ways.  4.  For  there  is  not  a  word  in  my  tongue,  but,  lo,  O  Lord,  thou 
knowest  it  altogether,  or,  When  there  is  not  a  word  in  my  tongue,  lo,  O  Lord, 
$c.  5.  Thou  hast  beset  me  behind  and  before,  and  laid  thine  hand  upon 
me.  6.  Such  knowledge  is  too  wonderful  for  me  ;  it  is  high,  I  cannot  attain 
unto  it. 

The  Psalmist  employeth  a  beautiful  variety  of  expressions  to  de- 
note his  faith  in  the  omnipresence  and  omniscience  of  Jehovah,  to 
whom,  in  the  latter  part  of  the  Psalm,  he  appealeth,  as  the  proper 
judge  between  him  and  his  implacable  enemies.  He  describeth  his 
God  as  having  that  complete  knowledge  of  him  and  his  affairs, 
which,  among  men,  the  most  accurate  "search"  and  the  strictest 
scrutiny  could  not  obtain  ;  as  being  thoroughly  "  acquainted  with 
all  his  ways"  or  proceedings,  nay,  with  his  very  "  thoughts,"  while 
yet  existing  only  in  embryo,  in  his  own  mind  ;  as  watching  and 
observing  him  at  all  seasons  during  the  actions  of  the  day,  and  his 
repose  at  night,  and,  in  short,  as  having  so  "beset"  him  on  all  sides, 
and  "  laid  his  hand  upon  him,"  that  he  could  not  move  without  his 
knowledge  and  consent.  When  we  reflect  that  "all  things  are  thus 
naked  and  open  to  him  with  whom  we  have  to  do  ;"  that  although 
he  dwelleth  in  the  highest  heavens,  he  surveyeth  not  only  the  out- 
ward acts,  but  the  very  hearts  and  imaginations,  of  men  upon  earth 
— must  we  not  each  of  us  cry  out,  "  Such  knowledge  is  too  wonder- 
ful for  me  ;  it  is  high,  I  cannot  attain  unto  it ;"  1  cannot  admire  it 
enough,  for  I  cannot  conceive  of  it  aright  ! — "  The  actual,  constant 
consideration  of  God's  presence  would  be  the  readiest  way  in  the 
world  lo  make  sin  to  cease  from  among  the  children  of  men,  and  for 
men  to  approach  to  the  blessed  estate  of  the  saints  in  heaven,  who 
cannot  sin,  for  they  always  walk  in  the  presence,  and  behold  the 
face  of  God."     See  Bishop  Taylor's  Holy  Living,  chap.  i.  sect.  3, 

7.  Whither  shall  I  go  from,  thy  Spirit  ?  or  whither  shall  I  fee  from  thy 
presence?  8.  If  I  ascend,  up  into  heaven,  thou  art  there:  if  1  make  my  bed 
in  hell,  or,  the  grave,  behold  thou  art  there.  9.  If  /  take  the  wings  of  the 
morning,  and  dwell  in  the  uttermost  parts  of  the  sea;  10.  Even  there  shall 
thy  hand,  lead  me,  and,  thy  right  hand  shall  hold  me.  11.  If  I  say,  Surely 
the  darkness  shall  cover  me;  even  the  night  shall  be  light  about  me.    12.  Yeay 


A    COMMENTARY    ON    THE    PSALMS.  505 

the.  darkness  hideth  not  from  thee  ;  but  the  night  shineth  as  the  day  ;  the  dark- 
ness and  the  light  are  both  alike  to  thee. 

We  can  never  sin  with  security,  but  in  a  place  where  the  eye  of 
God  cannot  behold  us.  And  where  is  that  place?  Had  we  a  mind 
to  escape  his  inspection,  "  whither  should  we  go  ?"  Heaven  is  the 
seat  of  his  glory,  creation  the  scene  of  his  providence,  and  the  grave 
itself  will  be  the  theatre  of  his  power ;  so  that  our  efforts  will  be 
equally  vain,  whether  we  ascend,  or  descend,  or  fly  abroad  upon  the 
wings  of  the  morning  light,  which  difTuseth  itself  with  such  velocity 
over  the  globe  from  east  to  west.  The  arm  of  the  Almighty  will 
still  at  pleasure  prevent,  and  be  ready  to  arrest  the  fugitives  in  their 
progress.  Darkness  may,  indeed,  conceal  us  and  our  deeds  from  the 
sight  of  men ;  but  the  divine  presence,  like  that  of  the  sun,  turns 
night  into  day,  and  makes  all  things  manifest  before  God.  The 
same  consideration  which  should  restrain  us  from  sin,  should  also 
encourage  us  to  work  righteousness,  and  comfort  us  under  all  our 
sorrows ;  namely,  the  thought  that  we  are  never  out  of  the  sight 
and  protection  of  our  Maker.  The  piety  and  the  charity  which  are 
practised  in  cottages  ;  the  labour  and  the  pain  which  are  patiently 
endured  in  the  field,  and  on  the  bed  of  sickness  ;  the  misery  and 
torment  inflicted  by  persecution  in  the  mines,  the  galleys,  and  the 
dungeons  ;  all  are  under  the  inspection  of  Jehovah,  and  are  noted 
down  by  him  against  the  day  of  recompense.  He  sees,  and  he  will 
reward  all  Ave  do,  and  all  we  suffer  as  becometh  Christians.  He 
who,  for  our  sakes,  caused  his  Son  to  descend  from  heaven  to  the 
lower  parts  of  the  earth,  and  from  thence  to  ascend  to  heaven  again, 
will  watch  over,  preserve,  and  re-assemble  the  parts  of  our  bodies, 
though  dissolved  in  the  grave,  buried  in  the  ocean,  or  dispersed  to 
the  four  winds.  So  that,  with  allusion  to  this  event  also,  a  dying 
servant  of  God  may  exclaim,  Whither  can  I  go  from  thy  Spirit?  or 
whither  can  I  flee  from  thy  presence?  If,  as  to  my  spiritual  part,  I 
ascend  into  heaven,  thou  art  there  to  receive  me  ;  if,  as  touching  my 
body,  I  make  my  bed  in  Jnara,  or  the  grave,  behold  thou  art  there,  to 
secure  me.  If  I  take  the  wings  of  the  wind,  or  those  yet  more  ex- 
peditious ones  of  the  morning,  and  am  carried  by  them  to  dwell  in 
the  midst  of  the  sea,  instead  of  the  bowels  of  the  earth,  still  shall  I 
be  under  thy  power  and  providence  ;  even  there  shall  thy  hand  lead 
me,  and  thy  right  hand  shall  hold  me  fast,  preserving  me  for  a  joy- 
ful resurrection  at  the  time  appointed. 

13-  For  thou  hast  possessed,  or,  formed,  my  reins  ;  thou  hast  covered  me  in 
my  mother's  womb.  _  14.  I  will  praise  thee  ;  for  I  am  fearfxdly  and  iconder- 
fully  made:  marvellous  are  thy  works;  and  that  my  soul  knoweth  right 
well. 

That  God  seeth  in  darkness,  and  that  from  him  nothing  is  hidden, 
his  knowledge  of,  and  power  over  our  most  inward  parts,  do  plainly 
show.  He  "  formed,"  and  he  therefore  "  possesseth,"  as  his  own 
property,  our  "  reins,"  and  is  consequently  privy  to  all  those  affec- 
tions and  desires  which  flow  from  thence. — It  was  he  who  "  covered 
us"  in  the  womb,  or,  as  it  is  elsewhere  expressed.  Job  x.  11,  who 

64 


506  A    COMMENTARY    ON    THE    PSALMS. 

"  clothed  us  with  skin  and  flesh,  and  fenced  us  with  bones  and 
sinews  ;"  a  work  so  astonishing,  that  before  the  Psalmist  proceeds 
in  his  description  of  it,  he  cannot  help  breaking  forth  in  rapture  at 
the  thought :  "  I  will  praise  thee,  for  I  am  fearfully  and  wonderfully 

made !" 

"  Obstupeo,  et  iriemet  \eeik  formidine  lustro, 
Divini  monumentum  operis  !" — Lowth. 

With  awful  joy  I  view  this  frame  of  mine, 
Stupendous  monument  of  pow'r  divine  ! 

15.  My  substance  was  not  hid  from  thee,  when  I  was  made  in  secret,  and 
curiously  wrought,  or,  variegated  like  needle-work,  in  the  lowest  parts  of  the 
earth.  16.  Thine  eyes  did  see  my  substance,  yet  being  imperfect ;  and  in  thy 
book  all  my  members  were  written,  which  in  continuance  were  fashioned,  when 
as  yet  there  was  none  of  them. 

By  the  "  lower  parts  of  the  earth"  is  undoubtedly  to  be  understood 
the  "  womb,"  where  the  foetus  is  gradually  formed  and  matured  for 
the  birth,  like  plants  and  flowers  under  ground.  The  process  is 
compared  to  that  in  a  piece  of  work  wrought  with  a  needle,  or  fash- 
ioned in  the  loom  ;  which,  with  all  its  beautiful  variety  of  colour, 
and  proportion  of  figure,  ariseth  by  degrees  to  perfection  under,  the 
hand  of  the  artist,  framed  according  to  a  pattern  lying  before  him, 
from  a  rude  mass  of  silk,  or  other  materials.  Thus,  by  the  wisdom 
and  power  of  God,  and  after  a  plan  delineated  in  his  book,  is  a  shape- 
less mass  wrought  up  into  the  most  curious  texture  of  nerves,  veins, 
arteries,  bones,  muscles,  membranes,  and  skin,  most  skilfully  inter- 
woven and  connected  with  each  other,  until  it  becometh  a  body, 
harmoniously  diversified  with  all  the  limbs  and  lineaments  of  a  man, 
not  one  of  which  at  first  appeared,  any  more  than  the  figures  were 
to  be  seen  in  the  ball  of  silk.  But  then  (which  is  the  chief  thing 
here  insisted  on  by  the  Psalmist)  whereas  the  human  artificer  must 
have  the  clearest  light  whereby  to  accomplish  his  task,  the  divine 
Work-master  seeth  in  secret,  and  eflfecteth  all  his  wonders  within 
the  dark  and  narrow  confines  of  the  womb.  The  reformation  of  our 
corrupted  and  dissolved  bodies,  which  is  to  be  wrought,  at  the  last 
day,  in  the  womb  of  the  earth,  in  order  to  their  new  birth,  will  crown 
all  the  works  of  the  Almighty. 

17.  How  precious  also  are  thy  thoughts  unto,  or,  concerning,  me,  O  God  ! 
how  great  is  the  sum  of  them !  18.  If  /  shoidd  count  them,  they  are  more  in 
number  than  the  sand :  when  J  awake,  I  am  stdl  with  thee. 

From  the  wonders  of  God's  forming  hand,  the  Psalmist  proceeds 
to  those  of  his  all-directing  providence,  which  afford  additional  proofs 
of  the  divine  omniscience  and  omnipresence.  The  "  thoughts"  and 
counsels  of  Jehovah  concerning  David,  his  appointment  to  the  throne, 
his  troubles  and  his  preservation  in  the  midst  of  them,  were  "  pre- 
cious" and  delightful  subjects  of  meditation  and  praise,  never  to  be 
exhausted  of  the  rich  matter  they  contained.  With  these  in  his 
mind,  he  lay  down  at  night  to  rest,  and  "  when  he  awoke"  in  the 
morning,  his  thoughts  naturally  recurred  to  the  pleasing  theme;  he 
began  where  he  had  left  off,  and  found  himself,  in  heart  and  soul,  "still 


A    COMMENTARY    ON    THE    PSALMS.  507 

present  with  God,"  still  ruminating  on  him  and  his  works.  The 
mercies  of  heaven  in  the  redemption  of  the  church,  by  the  sufferings 
and  exaltation  of  the  true  David,  according  to  the  divine  decree  con- 
cerning him — how  precious  are  they  to  believers  !  *  How  great  is  the 
sum,  how  far  exceeding  all  human  arithmetic  to  number  them  ! 
Let  them  be  to  us  the  constant  subjects  of  contemplation,  admira- 
tion, and  thanksgiving,  day  and  night ;  and  let  death,  that  last 
sleep,  find  us  engaged  in  an  employment  which,  when  we  awake 
and  arise  from  the  grave,  we  shall  resume,  and  prosecute  to  eternity 
in  the  presence  of  God. 

19.  Surely  thou  wilt  slay  the  wicked,  O  God :  or,  Wilt  thou  not  slay  the 
wicked,  O  God  ?  depart  from  me,  therefore,  ye  blood-thirsty  men.  20.  For 
they  speak  against  thee  wickedly,  and  thine  enemies  take  thy  name  in  vain. 

David  now  draws  the  intended  conclusion  from  the  premises,  so 
largely  expatiated  upon  in  the  former  part  of  the  Psalm.  As  if  he  had 
said,  And  wilt  thou  not,  O  God,  thou  who  art  everywhere  present, 
seeing  and  knowing  all  things ;  thou  to  whom  the  justice  of  my 
cause,  and  the  iniquity  of  mine  adversaries  are  equally  open  ;  thou 
who  hast  formed,  and  hitherto,  in  so  wonderful  a  manner,  watched 
over  and  preserved  thy  servant ;  "  wilt  thou  not  slay  the  wicked/' 
and  deliver  me,  as  thou  hast  promised  to  do,  out  of  their  hands?  I 
know  thou  wilt :  "  depart  from  me,  therefore,  ye  blood-thirsty  men  f 
I  trust  in  my  God,  and  will  have  no  connexion,  in  the  way  of  treaty 
or  friendship,  with  you.  You  are  not  my  enemies,  but  those  of  Je- 
hovah ;  against  whom,  not  considering  that  he  is  privy  to  all  your 
words,  and  even  to  your  thoughts,  you  "  speak"  presumptuously  and 
"wickedly,"  and  whose  "  name"  you  "take  in  vain,"  no  less  when 
you  do  evil  under  a  godly  pretence,  and  call  him  to  witness  the  truth 
of  your  lies  and  calumnies,  than  when  you  openly  blaspheme  him. 
Such  seemeth  to  be  the  full  import  of  these  two  verses ;  and  their 
application  to  the  members  of  the  church,  when  at  any  time  in  simi- 
lar circumstances,  is  obvious. 

21.  Do  not  I  hate  them,  O  Lord,  that  hate  thee?  and  am  not  I  grieved  with 
those  that  rise  up  against  thee  ?  22.  I  hate  them  with  perfect  hatred :  J  count 
them  mine  enemies. 

A  faithful  servant  hath  the  same  interests,  the  same  friends,  the 
same  enemies  with  his  Master,  whose  cause  and  honour  he  is,  upon 
all  occasions,  in  duty  bound  to  support  and  maintain.  A  good  man 
hates,  as  God  himself  doth ;  he  hates  not  the  persons  of  men,  but 
their  sins  ;  not  what  God  made  them,  but  what  they  have  made 
themselves.  We  are  neither  to  hate  the  men,  on  account  of  the 
vices  they  practise ;  nor  to  love  the  vices,  for  the  sake  of  the  men 
who  practise  them.  He  who  observeth  invariably  this  distinction, 
fulfilleth  the  perfect  law  of  charity,  and  hath  the  love  of  God  and  of 
his  neighbour  abiding  in  him. 

23.  Search  me,  O  God,  and  know  my  heart :  try  me,  and  know  my  thoughts : 
24.  And  see  if  there  be  any  wicked  way  in  me,  and  lead  me  in  the  way  ever- 
lasting. 

In  the  first  verse  of  the  Psalm,  David  declared,  that  Jehovah  had 


508  A   COMMENTARY    ON   THE    PSALMS. 

"  searched  him  out,  and  known  him :"  he  concludes  with  a  petition, 
that  his  proceedings,  and  even  his  thoughts,  might  be  still  scrutinized 
by  his  Maker,  in  order  to  their  perfect  purification  from  any  evil 
which  might  be  in  them,  or  adhere  to  them.  Should  the  hottest  fur- 
nace of  adversity  be  found  necessary  to  purge  the  dross  from  the  silver, 
he  refuseth  not  to  be  dissolved  in  it,  and  new-formed,  so  that  he  might 
only  become  a  vessel  of  honour  fitted  for  the  Master's  use  here  be- 
low, and  vouchsafed  a  place  afterwards  in  his  temple  above.  "  See 
if  there  be  any  wicked  way  in  me,  and  lead  me  in  the  way  ever- 
lasting !" 


PSALM   CXL. 

ARGUMENT. — This  Psalm  containeth,  1 — 8.  a  prayer  for  deliverance  from  persecu- 
tors and  calumniators,  their  violence  'and  ther  wiles;  9 — 11.  a  prophecy  of  their 

i  final  destruction,  and,  12,  13.  the  salvation  of  the  afflicted  righteous.  It  was  com- 
posed by  David  in  his  troubles,  and  is  applicable  to  Christ  and  to  the  church, 
respectively,  in  theirs. 

1.  Deliver  me,  O  Lord,  from  the  evil  man :  preserve  me  from  the  violent 
man:  2.  UTiich  imagine  mischief s. in  their  heart ;  continually  are  they  gath- 
ered together  for  war. 

"  Evil  and  violent  men"  exist  in  all  ages,  to  harass  and  oppress  the 
servants  of  God  ;  their  thoughts  are  employed  in  "  imagining  mis- 
chief" against  such,  and  their  hands  are  ready  at  all  times  for  the 
"  war."  Had  we  no  enemies  without,  there  are  those  within,  who 
are  ever  fighting  and  troubling  us.  We  cannot  put  off  our  Christian 
armour  for  a  moment  in  this  world  ;  nor  enter  into  peace  and  rest, 
but  by  a  happy  death  and  a  joyful  resurrection.  Then  God  will 
"  deliver"  us,  as  he  delivered  David,  and  our  blessed  Lord  and  Master, 
the  Son  of  David,  from  their  respective  enemies. 

3.  They  have  sharpened  their  tongues  like  a  serpent:  adders*  poison  is 
under  their  lips. 

Slander  and  calumny  must  always  precede  and  accompany  perse- 
cution, because  malice  itself  cannot  excite  people  against  a  good  man, 
as  such ;  to  do  this,  he  must  first  be  represented  as  a  bad  man. 
What  can  be  said  of  those  who  are  busied  in  this  manner,  but  that 
they  are  a  "  generation  of  vipers,"  the  brood  of  the  old  u  serpent," 
that  grand  accuser  and  calumniator  of  the  brethren,  having  under 
their  tongues  a  bag  of  "  poison"  conveying  instant  death  to  the  repu- 
tation on  which  they  fasten?  Thus  David  was  hunted  as  a  rebel, 
Christ  was  crucified  as  a  blasphemer,  and  the  primitive  Christians 
were  tortured  as  guilty  of  incest  and  murder. 

4.  Keep  me,  O  Lord,  from  the  hands  of  the  wicked  ;  preserve  me  from  the 
violent  men,  who  have  purposed  to  overthi^ow  my  goings.  5.  The  proud  have 
hid  a  snare  for  me,  and  cords  ;  they  have  spread  a  net  by  the  way-side;  they 
have  set  gins  for  me. 

David  here  describeth  the  subtilty  and  industry  employed  by  his 
enemies  to  effect  his  destruction,  by  lying  in  wait  for  him,  as  a  skil- 


A   COMMENTARY    ON    THE    PSALMS.  509 

ful  fowler  doth  for  his  game,  so  that  they  thought  it  impossible  he 
should  escape  their  hands.  Such  was  the  conduct  of  the  Jews,  with 
regard  to  the  Son  of  David.  And,  O,  how  refined  the  policy,  how 
unwearied  the  application  of  our  spiritual  adversaries,  to  "  overthrow 
our  goings"  in  the  path  of  life  and  salvation,  to  circumvent,  and  to 
destroy  us  for  ever  !  How  are  "  the  snares,  the  nets,  and  the  gins," 
placed  for  us  by  that  cunning  and  experienced  artist,  who  takes  care 
that  nothing  should  appear  in  view,  but  the  alluring  baits  of  honour, 
pleasure,  and  profit,  while  of  the  toils  we  have  no  notice,  till  we  find 
ourselves  entangled  and  caught  in  them  !  Who  shall  preserve  us 
thus  walking  in  the  midst  of  dansrers?  He  to  whom  David,  in  the 
following  verses,  preferreth  his  prayer,  and  teachetk  us  to  do  like- 
wise. 

6.  I  said  unto  the  Lord  :  Tliou  art  my  God :  hear  the  voice  of  my  suppli- 
cations, O  Lord.  7.  O  God  the  Lord,  the  strength  of  my  salvation,  thou  hast 
covered  my  head  in  the  day  of  battle.  8.  Grant  not,  O  Lord,  the  desires  of 
the  wicked :  further  not  his  wicked  device  ;  lest  they  exalt  themselves. 

Jehovah,  the  God  of  D§vid,  is  also  our  God,  and  he  is  always 
ready  to  hear  our  supplications.  He  is  our  strength,  and  hath  often 
covered  our  head  with  the  helmet  of  salvation,  in  the  day  of  battle 
and  open  war  with  our  spiritual  enemies.  Nor  will  he,  for  the  glory 
of  his  name,  grant  their  desires,  or  permit  their  more  secret  "  devices" 
and  machinations  to  work  the  destruction  of  his  people  ;  lest  they 
exalt  themselves  as  having  frustrated  his  counsels'for  the  redemption 
of  his  servants. 

9.  As  for  the  head  of  those  that  compass  me  about,  the  mischief  of  their  own 
lips  shall  cover  them.     10.  Burning  coals  shall  fall  upon  them;  they  shall 
be  cast  into  the  f  re,  into  deep  pits,  that  they  rise  not  up  again.     11.  An  evil 
speaker  shall  not  be  established  in  the  earth  ;  evil  shall  hunt  the  violent  man  ^ 
to  overthrow  him. 

The  prophet,  in  these  three  verses,  predicteth  those  just  judgments 
which  heaven  will  inflict  on  the  slanderers  and  persecutors  of  the 
righteous.  Their  lips,  which  uttered  mischief  against  others,  shall 
be  the  means  of  covering  themselves  with  confusion,  when  out  of 
their  own  mouths  they  shall  be  judged.  Those  tongues,  which  have 
contributed  to  set  the  world  on  fire,  shall  be  tormented  with  the  hot 
burning  coals  of  eternal  vengeance :  and  they  who,  with  so  much 
eagerness  and  diligence,  have  prepared  pits  for  the  destruction  of 
their  brethren,  shall  be  cast  into  a  deep  and  bottomless  pit,  out  of 
which  they  will  not  rise  up  again  any  more  for  ever.  Evil  speakers 
and  false  accusers  shall  gain  no  lasting  establishment,  but  punish- 
ment shall  hunt  sin  through  all  its  doubles,  and  seize  it  at  last  as  its 
legal  prey.  Let  these  great  truths  be  firmly  rooted  in  our  hearts,  and 
they  will  keep  us  steady  in  the  worst  of  times. 

12.  /  know  that  the  Lord  will  maintain  the  cause  of  the  afflicted,  and  the 
right  of  the  poor.  13.  Surely  the  righteous  shall  give  thanks  unto  thy  name: 
the  upright  shall  dwell  in  thy  presence. 

That  unjust  and  oppressive  men  shall,  in  the  end,  suffer  propor- 
tionably  to  their  deserts,  we  are  assured  from  this  consideration, 


510  A    COMMENTARY    ON    THE    PSALMS. 

namely,  that  the  Almighty  is  the  patron  of  the  injured  and  oppressed. 
He  will  plead  the  cause  of  the  meek  and  lowly,  who  are  used  by 
the  world  as  their  blessed  Master  was  used  before  them.  A  day 
will  come,  when,  delivered  out  of  all  their  troubles,  they  shall  "  give 
thanks  unto  thy  name,"  O  Lord,  and  "  dwell  in  thy  presence  "  for 
evermore. 


PSALM  CXLI. 

ARGUMENT. — David  seems  to  have  composed  this  Psalm  just  before  his  flight  to 
Achish  king  of  Gfcth  ;  when  he  had  a  second  time  spared  Saul's  life,  but  could  trust 
him  no  longer:  see  1  Sam.  xxvi.  and  xxvii.  1,  2.  He  prayeth  earnestly  for  help, 
and  entreateth  to  be  heard,  as  when  able  to  attend  the  service  of  the  tabernacle  ; 
3 — 5,  he  petitioneth  to  be  preserved  from  the  snares  of  idolatry,  in  the  country 
whither  he  was  going ;  6,  7.  he  relateth  his  own  conduct  toward  Saul,  and  that  of 
Saul  toward  him  ;  8,  9.  he  professeth  his  faith  in  Jehovah,  and  redoubleth  his  prayer 
to  him  ;  10.  he  predicteth  the  destruction  of  his  enemies,  and  his  own  deliverance. 
Many  parts  of  the  exposition  of  this  Psalm,  given  by  the  late  learned  Mr.  Peters,  in 
his  "  Critical  Dissertation  on  the  Book  of  Job,"  have  been  adopted  in  the  ensuing 
comment. 

1.  Lord,  I  will  cry  unto  thee,  make  haste  unto  me  ;  give  ear  unto  my  voice, 
when  I  cry  unto  thee.  2.  Let  my  prayer  be  set  forth  before  thee  as  incense  j 
and  the  lifting  up  of  my  hands  as  the  evening  sacrifice. 

The  earnest  and  repeated  supplication  for  help,  in  the  first  of  these 
two  verses,  sufficiently  declares  the  Psalmist  to  have  been,  at  the 
time,  in  situation  of  the  utmost  distress.  And  the  second  verse 
as  plainly  showeth,  that  he  was  then  at  a  distance  from  the  taber- 
nacle, where  all  the  solemn  prayers  of  the  Israelites,  together  with 
their  daily  sacrifices,  were  offered  up.  And  therefore,  with  his  face, 
#probably,"directed  thither,  like  Daniel  in  Babylon  praying  towards 
Jerusalem,  he  begs  that  God  would  accept  of  all  which  it  was  in  his 
power  to  perform,  namely,  the  devotion  of  his  heart,  and  the  eleva- 
tion of  his  hands  in  prayer ;  that  the  one  might  ascend  to  heaven, 
fragrant  and  well-pleasing,  as  the  cloud  of  "  incense "  mounting 
from  the  holy  altar ;  and  the  other,  in  conjunction  with  it,  prevail 
instead  of  the  "  evening  oblation,"  for  the  deliverance  of  himself  and 
his  companions. 

3.  Set  a.watch,  O  Lord,  before  my  mouth;  keep  the  door  of  my  lips  ;  or,  a 
guard  over  the  door  of  my  lips.  4.  Incline  not  mine  heart,  i.  e.  suffer  not  my 
heart  to  be  inclined,  to  any  evil  thing,  to  practise  wicked  works  with  nun  that 
work  iniquity,  or,  idolatry  ;  and  let  me  not  eat  of  their  dainties. 

David  was  now  going  to  seek  a  retreat  from  the  persecutions  of 
his  master,  Saul,  amidst  a  race  of  idolaters,  who  would  be  curious  to 
observe  all  his  words  and  actions,  and  would  attempt  to  draw  him 
in  to  be  a  partaker  with  them  in  their  idol-worship,  or  to  suspect 
him  as  a  spy  and  an  enemy,  if  he  refused  to  comply  with  them. 
He  therefore  beseeches  God  to  "  set  a  watch  before  his  mouth,  a 
guard  over  the  door  of  his  lips,"  that  he  might  neither  endanger  his- 
own  safety  by  his  imprudent  carriage,  nor  violate  his  religion  by 
any  weak  compliances.     He  entreats  to  be  preserved  from  that 


A    COMMENTARY    ON    THE    PSALMS.  511 

greatest  of  all  evils,  the  renouncing  Jehovah  to  follow  vain  and 
strange  gods.  He  desires  that  he  might  not  be  guilty  of  this  hei- 
nous and  presumptuous  sin,  no,  not  so  much  as  in  thought ; — "  Suffer 
not  mine  heart  to  be  inclined  to  any  evil  thing ;"  that  he  might  ab- 
hor to  play  the  hypocrite,  by  joining  in  the  abominationstof  the  hea- 
then, "  the  men  that  work  idolatry,"  though  but  in  show  and  ap- 
pearance only  ;  and  that  he  might  never  be  allured  by  the  pomp 
and  pleasure  of  their  feasts,  by  their  luxurious  meats  and  lasciv- 
ious rites,  to  mix  in  their  religious  festivals,  to  eat  and  drink,  and 
rise  up  to  play : — "  neither  let  me  eat  of  their  dainties."  A  Chris- 
tian, living  among  unbelievers  and  sensualists  in  the  world,  hath 
abundant  reason  to  put  up  the  same  prayers,  and  to  use  the  same 
precautions. 

5.  Let  the  righteous  smite  me  ;  it  shall  be  a  kindness :  and  let  him  re- 
prove me:  it  shall  be  an  excellent  oil,  which  shall  not  break,  or,  depress,  my 
head:  for  yet  my  prayer  also  shall  be  in  their  calamities,  or,  against  their 
wickedness. 

David  continueth  his  prayer,  and  beggeth  of  heaven,  as  one  of  its 
best  and  choicest  blessings,  that  if  at  any  time,  through  the  frailty 
of  nature,  he  should  be  inclined  to  yield  to  the  above-mentioned 
temptations,  he  might  find,  among  his  attendants,  some  "righteous" 
and  faithful  friend,  who  might,  with  a  kind  severity,  check  and  "re- 
prove" him.  Such  reproof,  he  says,  would,  at  that  season,  be  to 
him  as  ©m  p©,  the  "  chief,"  or  most  precious  and  "  excellent  oil ;" 
see  Exod.  xxx.  23 :  it  would  not  "  depress  his  head,"  "*ean  tf  ba,  or 
cause  him  to  "  hang  it  down,"  as  people  in  sorrow  do,  but  it  would 
be  "the  oil  of  gladness,"  refreshing,  enlivening,  strengthening,  and 
enabling  him  to  lift  up  his  head  above  the  temptation  against  which 
he  had  been  praying,  and,  with  renewed  vigour,  would  still  con- 
tinue to  pray  ;  for  "  yet  my  prayer"  shall  be  brmwa,  "  against  their 
wickednesses."  The  Wessed  effects  of  reproof,  when  given  and  taken 
as  it  ought  to  be,  never,  snrely,  were  more  exactly  or  more  beauti- 
fully described. 

6.  When  their  judges  are  overthrown  in  stony  places,  they  shall  hear  my 
words  ;  for  they  are  sweet. 

Of  this  verse,  as  it  stands  in  our  translation,  I  know  not  what  can 
be  made.  When  literally  rendered  from  the  Hebrew,  it  runs  thus  : 
"  Their  judges  have  been  dismissed  in  the  sides  of  the  rock,  and 
have  heard  my  words  that  they  were  sweet."  David,  reflecting  on 
Saul's  cruelty  in  driving  him  out  of  his  country,  to  wander  amongst 
aliens  and  idolaters,  very  naturally  calls  to  mind,  and  mentions,  his 
own  different  behaviour  towards  that  implacable  enemy,  whose  life 
he  had  spared  at  two  several  times,  when  he  had  it  in  his  power  to 
destroy  him  as  he  pleased.  "  Their  judges,"  or  princes,  lenders, 
generals,  &c.  according  to  the  frequent  usage  of  the  word  in  Scrip- 
ture, -joaw,  "have  been  dismissed"  (the  common  signification  of 
the  verb  ecu)  "  in  the  sides  of  the  rock,"  when  I  had  them  at  an 
advantage  there  ;  1  Sam.  xxiv.  3,  "  and  have  heard  my  words,  that 


512  A   COMMENTARY   ON    THE    PSALMS. 

they  were  sweet  ;"*  they  only  heard  me  expostulate  with  them  in  a 
manner  so  mild  and  humble,  that  even  Saul  himself  was  overcome, 
and  'fclift  up  his  voice  and  wept,  saying,  My  son  David,  thou  art 
more  righteous  than  I.  The  Lord  reward  thee  good  for  that  thou 
hast  done  $nto  me  this  day."  1  Sam.  xxiv.  16.  Such  hath  been 
my  conduct  towards  the  servants  of  Saul.  Yet  how  have  my  people, 
alas  !  been  by  them  most  miserably  butchered. 

7.  Our  bones  are  scattered  at  the  gravels  mouth,  as  when  one  cutteth  and 
cleaveth  wood  upon  the  earth. 

This  probably  alludes  to  the  bloody  massacre  of  Ahimelech  and 
the  priests  that  were  in  Nob,  who,  to  the  number  of  eighty-five  per- 
sons, all  of  a  sacred  character,  and  all  innocent,  were  inhumanly 
slaughtered  together  by  Doeg  the  Edomite.  Such  havoc  as  this 
might  well  be  compared  to  the  cutting  and  cleaving  of  wood,  like 
the  fragments  of  which  the  bones  of  the  sufferers  lay  scattered  here 
and  there  upon  the  ground,  as  many  of  the  bodies  might  be  de- 
voured, before  pits  were  prepared,  near  the  field  of  slaughter,  for  their 
interment.  To  feel  the  force  of  the  Psalmist's  expressions  in  this 
verse,  we  need  not  have  recourse  to  such  extraordinary  scenes  of 
tyranny  and  cruelty.  The  daily  dissolution  and  destruction  of  our 
bodies,  in  the  common  way,  will  be  found  abundantly  sufficient  for 
the  purpose.  For  who  can  attend  the  digging  of  a  grave,  and  thus 
view  the  ruins  then  disclosed,  without  exclaiming,  "  Our  bones  lie 
scattered  at  the  grave's  mouth,  as  when  one  cutteth  and  cleaveth 
wood  upon  the  earth  ?"  Indeed,  Rachel  hath  often  had  occasion  to 
bemoan  her  children,  thus  untimely  slain  by  the  unrelenting  sword 
of  persecution.  But  let  her  refrain  her  voice  from  weeping,  and  her 
eyes  from  tears.  Her  children  shall  return  again  from  the  dead,  and 
their  bones  shall  rejoice  and  flourish  as  an  herb.     Jer.  xxxi.  15  * 

Isa.  lxvi.  14. 

• 

8.  But  mine  eyes  are  unto  thee,  O  God  the  Lord:  in  thee  is  my  trust:  leave 
not  my  soid  destitute.  9.  Keep  me  from  the  snares  which  they  have  laid  for 
me,  and  the  gins  of  the  workers  of  iniquity. 

The  principle  upon  which  David  acted,  and  supported  himself 
under  his  troubles,  was  a  firm  trust  in  God,  and  a  steady  resolution 
to  obey  him.  With  confidence  therefore  he  made  his  prayer,  that 
Jehovah  would  keep  him  from  the  snares  which  Saul  and  his  coun- 
sellors had  laid  for  him  on  one  hand,  and  from  those  of  the  idolaters, 
among  whom  he  was  driven,  on  the  other  ;  that  so  he  might  not  be 
left  destitute  and  lose  his  life,  or,  which  he  prized  more,  his  faith. 
For  it  is  remarkable,  that  in  his  last  speech  to  Saul,  1  Sam.  xxvi.  19, 
where  he  mentions  the  wicked  policy  of  his  enemies,  who  had  con- 
trived to  force  him  into  banishment,  he  mentions  not  the  dangers  of 
his  life,  but  only  that  of  his  religion  : — "  They  have  driven  me  out 
this  day  from  abiding  in  the  inheritance  of  the  Lord,  saying,  Go 
, —  — 

*  This  is  Mr.  Peters's  interpretation  of  the  verse,  and  Dr.  Durell  hath  fallen  upon 
the  same. 


A    COMMENTARY    ON    THE    PSATJttS.  513 

;serve  other  gods ;"  intimating,  that  they  had  done  what  lay  in  their 
power  to  drive  him  to  idolatry  by  forcing  him  into  a  country  where 
he  would  have  the  strongest  temptation  to  it. 

10.  Let  the  wicked,  or,  the  wicked  shall,  fall  into  their  own  nets  together 
whilst  that  I  withal  escape. 

From  the  sequel  of  the  history  we  find  that  the  hope  and  assu- 
rance here  expressed  by  the  Psalmist  were  not  vain,  lie  escaped  all 
the  snares1  that  were  laid  for  him  on  every  side  ;  he  lived  to  see  the 
death  of  Saul,  who  fell  in  a  battle  with  the  Philistines,  and  those 
Philistines  subdued  by  himself  and  his  subjects.  So  will  the  devices 
of  all  our  enemies  be  in  the  end  turned  against  themselves  :  they 
shall  fall  and  perish,  but  we  shall  triumph,  with  our  Redeemer,  to 
eternity. 


TWENTY-NINTH  DAY.— EVENING   PRAYER. 

PSALM   CXLII. 

ARGUMENT.— The  title  of  this  Psalm  informs  us,  that  it  was  a  prayer  of  David, 
when  he  was  in  the  cave,  that  is,  most  probably,  the  cave  of  Adullam,  whither  he 
fled  when  in  danger  both  from  Saul  and  from  the  Philistines  :  1  Sam.  xxii.  1.  It 
containeth,  1,  2.  a  supplication ;  3 — 5.  an  act  of  confidence  in  God  in  that  season  of 
danger  and  destitution  ;  6.  a  tender  complaint  of  his  sufferings,  and  7.  a  petition  for 
deliverance.  Our  translators  having  rendered  some  of  the  verbs  in  the  past  tense, 
the  liberty  hath  been  taken  to  alter  them,  agreeably  to  the  Hebrew,  and  to  the  tenour 
of  the  Psalm,  which  seemeth  to  be  an  actual  prayer,  and  not  the  relation  of  one. 

1.  I  will  cry  unto  the  Lord  with  my  voice  ;  with  my  voice  unto  the  Lord 
will  I  make  my  supplication.  2.  /  will  pour  out  my  complaint  before  him  ; 
I  will  show  before  him  my  trouble. 

The  state  of  David  in  the  cave  of  Adullam  was  a  state  of  utter 
destitution.  Persecuted  by  his  own  countrymen,  dismissed  by  Achish, 
and  not  yet  joined  by  his  own  relations,  or  any  other  attendants,  he 
took  refuge  in  the  cave,  and  was  there  alone.  But  in  that  discon- 
solate, and  seemingly  desperate  situation,  he  desponded  not.  He 
had  a  friend  in  heaven,  into  whose  bosom  he  "  poured  forth  his  com- 
plaint," and  told  him  the  sad  story  of  his  trouble  and  distress.  When 
danger  besetteth  us  around,  and  fear  is  on  every  side,  let  us  follow 
the  example  of  David,  and  that  of  a  greater  than  David,  who,  when 
Jews  and  Gentiles  conspired  against  him,  and  he  was  left  all  alone, 
in  the  garden,  and  on  the  cross,  gave  himself  unto  prayer. 

3.  When  my  spirit  is  overwhelmed  within  me.  then  thou  knowest  my  path. 
In  the  way  wherein  I  walk,  have  they  privily  laid  a  snare  for  me. 

The  meaning  is,  Though  my  thoughts  are  so  broken  and  con- 
fused, that  I  am  not  able  to  counsel  and  direct  myself  in  these  straits, 
yet  thou  knowest  the  path  wherein  I  walk,  thou  art  with  me,  and 
wilt  preserve  me  from  those  who  watch  all  my  steps,  and  lie  in  am- 
bush for  me.     Such  should  be  at  all  times  the  confidence  of  believers 

65 


514  A    COMMENTARY    ON    THE    PSALMS. 

in  the  wisdom,  the  power,  and  the  goodness  of  God,  even  when  hu- 
man prudence  has  done  its  utmost,  and  is  at  its  wit's  end. 

4.  Look  on  my  right  hand,  and  see  that  there  is  no  man  that  ivill  know 
me:  refuge  fail eth  me;  no  man  careth  for  my  soid.  5.  /  cry  unto  thee,  O 
Lord  ;  I  say,  Thou  art  my  refuge  and  my  portion  in  the  land  of  the  living. 

David  beseecheth  God  to  consider  his  destitute  condition,  to  "  look 
on  his  right  hand,"  the  place  where  the  advocate  used  to  stand,  and 
to  "  see  that  there  was  no  man  that  would  know,"  acknowledge  him, 
and  take  his  part ;  "  refuge  failed  him  ;"  there  was  on  earth  no  patron 
to  whom  he  could  commit  himself  and  his  cause :  no  one,  arm,  that 
would  "  seek,  require,  or  avenge  his  soul."  Thus  Dr.  Hammond 
expounds  the  words  in  a  forensic  sense.  How  affectingly  do  they 
describe  the  destitution  of  David  in  the  cave,  and  that  of  the  Son  of 
David  in  the  day  of  his  passion,  death,  and  burial  !  Death  will,  in 
like  manner,  strip  us  of  all  our  earthly  connexions  and  dependences. 
But  even  at  that  hour,  may  we,  each  of  us,  "  cry  unto  thee,  O  Lord, 
and  say,  Thou  art  my  refuge  and  my  portion  in  the  land  of  the 
living." 

6.  Attend  unto  my  cry  ;  for  I  am  brought  very  low  :  deliver  me  from  my 
persecutors  ;  for  they  are  stronger  than  1.  7.  Bring  my  soul  out  of  prison, 
that  I  may  praise  thy  name:  the  righteous  shall  compass  me  about:  for,  or, 
when,  thou  shalt  deal  bountifully  with  me. 

This  prayer  of  David  was  heard  and  answered  ;  he  was  delivered 
from  his  persecutors,  enlarged  from  his  distress,  exalted  to  the  throne, 
and  joined  by  all  the  tribes  of  Israel.  The  true  David  wTas  delivered 
from  his  stronger  persecutors,  brought  from  the  sepulchre,  exalted  to 
his  heavenly  throne,  owned  and  submitted  to  by  the  converted  na- 
tions, who  became  the  Israel  and  people  of  God.  Nor  let  us  fear, 
though  we  be  brought  very  low,  and  our  persecutors,  the  world,  the 
flesh,  and  the  devil,  be  at  any  time  too  strong  for  us.  God  will  de- 
liver us  from  the  bondage  of  sin,  and  redeem  us  from  the  prison  of 
the  grave,  to  join  the  great  assembly  before  the  throne,  and  there  to 
praise  his  name  for  ever. 


PSALM   CXLIII. 


ARGUMENT. — This  is  the  seventh  and  last  of  the  Penitential  Psalms ;  and  as  we 
are  not  informed  of  any  particular  temporal  calamities,  which  gave  occasion  to  its 
being  composed,  we  shall  explain  it  according  to  the  general  use  now  made  of  it  in 
the  church,  for  which,  indeed,  it  seems  to  have  been  originally  and  entirely  designed. 
After  the  example  of  David,  the  penitent,  1.  maketh  his  prayer  to  God  for  pardon  ; 
2.  acknowledged  the  impossibility  of  any  man  being  saved  but  by  grace  ;  3,  4.  de- 
ploreth  the  lamentable  effects  of  sin  ;  5.  comforteth  himself  with  a  retrospect  of 
God's  mercies  of  old  ;  and,  6 — 12.  prayeth,  in  a  variety  of  expressions,  for  remission 
of  sin,  sanctification,  and  redemption. 

1.  Hear  my  prayer,  O  Lord,  give  ear  to  my  supplications:  in  thy  faithful- 
ness answer  me,  and  in  thy  righteousness. 

When  Mary  Magdalene  washed  the  feet  of  Christ  with  her  tears, 


A    COMMENTARY    ON    THE    PSALMS.  515 

he  knew  what  the  petition  was  which  her  soul  desired  to  have 
granted,  and  answered  it  accordingly,  before  it  was  made  in  words, 
by  saying,  "  Thy  sins  are  forgiven  thee."  Thus  the  penitent,  with- 
out mentioning  the  subject  of  his  request,  as  being  well  known  to 
God,  begs  that  his  "  prayer  and  supplication  may  be  heard  and  an- 
swered," agreeably  to  the  "  faithfulness  and  righteousness  of  Jeho- 
vah." 

2.  And  enter  not  into  judgment  with  thy  servant :  for  in  thy  sight  shall  no 
man  living  be  justified. 

In  the  first  verse,  the  suppliant  appealed  to  the  promises  of  God, 
and  his  fidelity  in  performing  them.  Here  he  urgeth  the  fallen, 
sinful,  wretched  state  of  human  nature,  which  hath  rendered  it  ab- 
solutely impossible  that  any  son  of  Adam  can  be  saved,  should  God 
11  enter  into  judgment  with  him,"  and  exact  the  punishment  due  to 
his  offences  according  to  the  law,  instead  of  pardoning  them  by  an 
act  of  grace.  The  thoughts  of  such  a  trial  are  enough  to  appal  the 
soul  of  the  best  man  living,  to  make  his  flesh  tremble,  and  all  his 
bones  shake,  as  if  he  stood  at  the  foot  of  Sinai,  and  beheld  Jehovah 
ready  to  break  forth  upon  him  in  the  flame  of  devouring  fire. 

3.  For  the  enemy  hath  persecuted  my  sold;  he  hath  smitten  my  life  down 
to  the  ground ;  he  hath  made  me  to  dwell  in  darkness,  as  those  that  have  been 
long  dead.  4.  Therefore  is  my  spirit  overwhelmed  within  me;  my  heart 
within  me  is  desolate. 

We  have  an  "  enemy"  who  "  persecutes"  us  with  unrelenting  mal- 
ice;  he  "smites  our  life  down  to  the  ground,"  as  often  as  we  yield 
to  temptation,  and  fall  from  our  state  of  holiness,  to  grovel  in  base 
and  earthly  desires ;  he  "  makes  us  to  dwell  in  darkness,"  when  he 
has  thus  withdrawn  us  from  the  light  of  heaven,  which  before  illu- 
minated us,  while  we  walked  in  it ;  the  spiritual  life,  for  a  time,  is 
extinguished,  and  we  become,  for  all  the  purposes  of  faith  and  char- 
ity, "  like  those  that  have  been  long  dead.  Therefore,"  at  the  con- 
sideration of  this  our  sad  estate,  when  God  has  enabled  us  to  see 
and  know  it,  our  "  spirit  is  overwhelmed  within  us,"  with  remorse, 
anxiety,  and  despondency  ;  and  "  our  heart  within  us,"  deprived  of 
the  comforts  of  conscience,  the  joys  of  the  Spirit,  and  the  presence 
of  the  Beloved,  "  is  desolate,"  forlorn,  miserable.  To  rescue  the  sin- 
ner from  this  disconsolate  and  lost  condition,  our  blessed  Saviour 
was  forsaken  on  the  cross ;  "  his  spirit  was  overwhelmed  within 
him,  and  his  heart  within  him  was  desolate ;  the  enemy"  was  suf- 
fered to  "smite  his"  precious  "life  down  to  the  ground,"  and  he 
"dwelt,"  for  three  days,  "in  darkness,  as  the  men  that  have  been 
long  dead." 

5.  I  remember  the  days  of  old  ;  I  meditate  on  all  thy  works ;  1  muse  on 
the  work  of  thy  hands. 

When  sin  has  thus  laid  us  low,  and,  as  it  were,  slain  and  en- 
tombed us,  we  begin  to  revive  and  to  arise  from  the  dead,  through 
hope  of  forgiveness  and  restoration  to  the  divine  favour,  by  "  remem- 
bering the  days  of  old,  and  meditating  on  all  the  works"  of  love 


516  A   COMMENTARY    ON    THE    PSALMS. 

and  mercy,  which  Jehovah  then  wrought  towards  those  who  were 
sinners  like  ourselves.  While  we  "muse"  on  such  instances  of  his 
goodness,  the  reflection  is  obvious  :  Is  he  not  still  the  same  gracious 
God  ?  Will  he  not  do  as  much  for  us,  upon  our  repentance,  as  he 
hath  formerly  done  for  others,  upon  theirs  ?  "  Let  us  arise,  and  go 
to  our  Father !" 

6.  /  stretch  forth  my  hands  unto  thee;  my  soul  thirsteth  after  thee  as  a 
thirsty  land. 

Prayer  is  the  voice  of  faith.  The  sinner  who  views  his  situation, 
and  believes,  on  having  considered  God's  works  of  old,  that  he  shall 
be  delivered  out  of  it,  will  soon  "  stretch  forth  his  hands,"'  in  suppli- 
cation to  heaven.  His  soul  will  gasp  and  pant  after  that  grace  and 
mercy  which  descend  from  above,  like  the  rain  in  its  season,  to  be- 
stow refreshment,  beauty,  and  fertility  on  a  parched  and  "thirsty 
land."  W  hile  we  recite  this  verse,  let  us  not  be  unmindful  of  Him 
whose  hands  were  often  stretched  forth  in  prayer  for  his  people,  and 
whose  soul  thirsted  after  our  salvation,  even  then,  when  he  felt  ex- 
tremity of  bodily  thirst  on  the  cross. 

7.  Help  vie  speedily,  O  Lord  :  my  spirit  faileth  ;  hide  not  thy  face  from 
me,  lest  J  be  like  unto  them  that  go  down  into  the  pit. 

These  words  would  come  with  propriety  from  the  mouth  of  one 
in  danger  of  temporal  death.  They  are  no  less  proper  in  the  mouth 
of  him  who  is  in  danger  of  death  eternal.  Rather,  they  receive  an 
additional  force  and  energy,  when  used  in  this  latter  sense. 

8.  Cause  me  to  hear  thy  loving  kindness  in  the  morning  ;  for  in  thee  do  I 
trust :  cause  me  to  know  the  way  wherein  I  shoidd  walk  ;  for  I  lift  up  my  soul 
unto  thee. 

The  penitent  prayeth  that  he  may  "  hear  the  voice  of  God's  lov- 
ing kindness,"  speaking  pardon  and  peace  to  his  soul,  "  in  the  morn- 
ing" speedily  and  early,  after  the  long  dark  night  of  fear  and  sorrow 
through  which  he  is  passing.  This  he  hopes,  because,  disclaiming 
all  other  reliance,  he  placeth  his  confidence  in  God  alone ;  "  in  thee 
do  I  trust."  Nor  is  he  only  solicitous  for  the  forgiveness  of  what  is 
past,  but  for  future  direction  in  the  course  of  duty  ;  "  show  thou  me 
the  way  wherein  I  should  walk."  And  to  the  end  that  he  may  fol- 
low such  directions,  he  hath  withdrawn  his  affections  from  things 
below,  and  set  them  on  things  above  ;  "  I  lift  up  my  soul  unto  thee." 

9.  Deliver  me,  O  Lord,  from  mine  enemies:  1  fee  unto  thee  to  hide  me. 
10.  Teach  me  to  do  thy  will;  for  thou  art  my  God  :  thy  Spirit  is  good  ;  lead 
me,  or,  let  thy  good  Spirit  lead  me,  into  the  land,  of  uprightness. 

He  continueth  to  pray  that  he  may  be  "  delivered  from  his  ene- 
mies," the  world,  the  flesh,  and  the  devil,  from  whose  temptations  he 
"fleeth,"  by  repentance  and  faith,  to  the  Almighty,  to  "  hide"  and 
protect  him.  He  requesteth  to  be  fully  instructed  in  the  "  will"  of 
him,  whom,  as  his  Lord  and  his  "  God,"  he  hath  determined  to  serve 
and  obey.  But  conscious  of  his  own  inability  to  do  the  will  of  Je- 
hovah, even  when  known,  he  entreateth  the  good  Spirit  of  God  to 


A    COMMENTARY    ON    THE    PSALMS.  5)7 

"  lead"  him  out  of  the  mazes  of  error  and  the  pollutions  of  vice,  into 
the  pleasant  '-land"  of  truth  and  holiness.* 

11.  Quicken  me,  O  Lord,  for  thy  name's  sake  ;  for  thy  righteousness''  sake, 
bring  my  soul  out  of  trouble.  12.  And  of  thy  mercy  cut  off  mine  enemies,  and 
destroy  all  them  that  afflict  my  soul :  for  I  am  thy  servant. 

The  verbs  in  these  two  last  verses,  as  Dr.  Hammond  hath  noted, 
should  be  rendered  in  the  future ;  "  Thou  shalt  quicken,"  &c.  and 
then  the  Psalm  will  end,  as  usual,  with  an  act  of  faith  and  assu- 
rance, that  all  those  mercies  which  have  been  asked  shall  be  obtained ; 
that  God,  for  the  sake  of  his  "  name,"  and  his  "  righteousness,"  of 
his  glory,  and  his  faithfulness  in  the  performance  of  his  promises, 
will  not  fail  to  be  favourable  and  gracious  to  his  servants,  "  quicken- 
ing" them,  even  when  dead  in  trespasses  and  sins,  and  bringing 
them,  by  degrees,  "  out  of  all  their  troubles ;"  going  forth  with  them 
to  the  battle  against  their  spiritual  "enemies,"  and  enabling  them  to 
vanquish  the  authors  of  their  "  affliction"  and  misery,  to  mortify  the 
flesh,  and  to  overcome  the  world ;  that  so  they  may  triumph  with 
their  Redeemer,  in  the  day  when  he  shall  likewise  quicken  their 
mortal  bodies,  and  put  all  enemies  under  their  feet. 


THIRTIETH  DAY— MORNING  PRAYER. 

PSALM   CXLIV. 

ARGUMENT. — It  appears  from  verse  2.  and  verse  10.  of  this  Psalm,  that  it  was  com- 
posed after  David's  accession  to  the  throne.  And  it  is  evident,  from  verse  5,  &c. 
that  he  had  more  enemies  still  to  conquer,  such  as  the  Philistines,  &c.  He  there- 
fore. 1,  2.  blesseth  Jehovah  ;  and,  3,  4.  expresseth  his  astonishment  at  the  divine 
goodness  shown  to  such  a  creature  as  man  ;  5 — 8.  he  beseecheth  God  to  perfect  his 
work,  and  subdue  the  remaining  adversaries  by  the  might  of  his  power.  9,  10.  He 
breaks  forth  again  into  a  strain  of  thanksgiving,  and,  11 — 15.  again  returns  to  his 
prayers  for  the  complete  redemption,  and  the  prosperity  of  Israel.  If  we  substitute 
in  our  minds,  Messiah  for  David,  the  church  for  Israel,  and  spiritual  for  temporal 
blessings,  the  Psalm  will  present  itself  to  us  as  a  noble  evangelical  hymn. 

1.  Blessed  be  the  Lord  my  strength,  ivhich  teacheth  my  hands  to  war,  and 
my  fingers  to  fight. 

What  David  here  acknowledged,  with  regard  to  his  victories,  and 
that  skill  or  might  by  which  they  were  obtained,  should  be  likewise 
acknowledged  by  all  earthly  kings  and  generals,  in  the  day  of  bat- 
tle and  conquest.  For  success  in  our  spiritual  warfare,  we  depend  on 
the  grace  of  God,  which  alone  can  give  us  wisdom  and  "  strength 
to  have  victory  and  triumph  against  sin,  the  world,  and  the  devil." 
Even  the  Captain  of  our  salvation  fought  and  overcame  by  a  power 
that  was  divine.     "  Jehovah  taught  his  hands  to  war,  and  his  fin- 

*  Mr.  Merrick  mentions  the  similar  phrase  of  ttsSiw  aAjjfom?,  and  \sifitav  aXnQeias, 
among  the  Greeks.  Or  !DTrPQ  y  "W  may  signify  "  the  land  that  is  plain  and  direct,  even 
and  straight,"  where  he  might  pursue  his  intended  course  of  piety  and  goodness,  with- 
out fear  of  meeting  with  obstructions  in  the  way,  or  danger  of  wandering  out  of  it. 


518  A    COMMENTARY    ON    THE    PSALMS. 

gers  to  fight."     And  "  blessed,"  on  that  account,  be  the  name  of  Je- 
hovah, in  the  church  for  evermore. 

2.  My  goodness,  Heb.  my  mercy*  and  my  fortress  ;  my  high  tower,  and 
my  deliverer  ;  my  shield,  and  he  in  whom  1  trust ;  uho  subdueth  my  people 
under  me. 

The  "goodness,"  or  "mercy,"  of  God  inclineth  us,  in  time  of 
trouble,  to  fly  to  him  as  to  a  "  fortress,"  or  "  tower,"  in  which  we  find 
refuge;  and  when  we  have  thus  put  ourselves  under  his  patronage, 
he  becometh  our  "  deliverer"  from  present  danger ;  our  "  shield,"  or 
protector,  against  any  that  may  afterwards  arise ;  the  object  of  our 
unlimited  "  trust "  and  confidence ;  and,  at  last,  the  "  subduer  "  of 
all  opposition  "  under  us." 

3.  Lord,  what  is  man.  that  thou  takest  knoicledge  of  him?  or  the  son  of  man, 
that  thou  makest  account  of  him?  4.  Man  is  like  to  vanity:  his  days  are 
as  a  shad low  that  passeth  away. 

After  a  thanksgiving  for  the  works  which  Jehovah  had  wrought, 
followeth  a  reflection  on  the  creature  "  man,"  for  whom  they  were 
wrought.  Such  a  reflection  introduced  in  the  same  manner,  and 
almost  in  the  same  words,  we  meet  with  in  Ps.  viii.  4 ;  which  pas- 
sage, being  cited  by  the  apostle,  Heb.  ii.  6,  and  applied  to  Christ, 
affords  an  argument,  as  Dr.  Hammond  hath  justly  observed,  for  a 
like  application  of  the  verses  now  before  us,  in  their  more  eminent, 
prophetic,  mystical  sense.  For,  certainly,  if  David,  upon  the  re- 
membrance of  what  God  had  done  for  him,  could  break  forth  into 
this  reflection,  much  more  may  we  do  so,  for  whom  the  Redeemer 
hath  been  manifested  in  the  form  of  a  servant,  and  in  that  form 
hath  humbled  himself  to  the  death  of  the  cross,  to  gain  us  the  vic- 
tory over  principalities  and  powers,  to  put  all  things  under  our  feet, 
and  to  make  us  partakers  of  his  everlasting  kingdom.  Lord,  what, 
indeed,  is  man,  D-as,  or,  what  is  the  son  of  such  a  miserable  creature, 
tti:N*p,  that  thou  shouldest  take  this  knowledge,  and  make  this  ac- 
count of  him?  man,  who  is  nowT  become  like  vanity,  or  instability 
itself;  whose  days  are  fleeting  and  transient  as  a  shadow,  which 
glides  over  the  earth,  vanishes,  and  is  seen  no  more!  Such  was 
human  nature :  but  the  Son  of  God  hath  taken  it  upon  himself, 
rendered  it  immortal,  and  exalted  it  to  heaven  ;  whither  all  will 
follow  him  hereafter,  who  follow  him  now  in  the  paths  of  righteous- 
ness and  holiness. 

5.  Bow  thy  heavens,  O  Lord,  and  come  down;  touch  the  mountains,  and 
they  shall  smoke.  6.  Cast  forth  lightning,  and  scatter  them  ;  shoot  out  thine 
arrows,  and  destroy  them.  1.  Send  thine  hand  from  above  ;  rid  me,  and  de- 
liver me  oid  of  great  waters,  from  the  hand  of  strange  children  ;  8.  Whose 
mouth  speaketh  vanity,  and  their  right  hand  is  a  right  hand  of  falsehood. 

David,  having  celebrated  his  victories  over  some  of  his  enemies, 
and  extolled  the  mercy  and  goodness  of  God,  to  whom  he  ascribeth 

*  That  is,  "  who  art  merciful  to  mc,"  the  abstract  being  put  for  the  concrete,  as  in 
Ps.  xii.  1  ;  Prov.  x.  29  ;  Ezek.  xliv.  6  ;  Hos.  viii.  9.  Dr.  Durell  thinks  we  should  read 
TiQn,  "  my  refuge,"  as  in  other  parallel  places. 


A    COMMENTARY    ON    THE    PSALMS.  519 

the  achievement  of  them,  now  proceedeth  to  request  a  further  mani- 
festation of  the  omnipotent  arm  in  his  favour  against  other  hostile 
forces,  which  still  threatened  his  country  upon  his  accession  to  the 
throne ;  such  as  the  Philistines,  Moabites,  Ammonites,  &c:  see 
2  Sam.  v.  and  viii.  These  are  called,  metaphorically,  "great 
waters,"  threatening  to  overwhelm  and  destroy  every  thing ;  and, 
in  plainer  terms,  ';  strange  children,"  or  aliens  from  the  covenant  of 
Jehovah,  and  the  commonwealth  of  Israel;  children  who  "speak 
lies,  and  work  wickedness  ;"  or,  as  Dr.  Hammond  interpreteth  the 
8th  verse,  "  whose  mouth  speaketh,  or  maketh  profession  of  vanity," 
ntt,  that  is,  idolatry ;  "  and  their  right  hand,"  that  on  which  they 
depend  for  support,  the  object  of  their  confidence,  "  is  a  right  hand 
of  falsehood,"  tw,  and  one  that  will  fail  all  who  rely  upon  it  for  help. 
Jehovah,  the  God  of  Israel,  is  therefore  entreated  once  more  to  ap- 
pear in  the  cause  of  his  anointed ;  to  go  forth,  as  of  old,  to  the  bat- 
tle against  the  enemies  of  his  people,  with  all  the  tokens  of  displeas- 
ure and  vengeance,  dismaying  and  putting  to  flight  these  "  armies 
of  aliens."  In  like  manner,  the  church,  or  mystical  body  of  Christ, 
is  instant  in  prayer  for  the  final  completion  of  her  hope.  She  wisheth 
for  the  glorious  day,  when  her  God  and  Saviour  shall  bow  the  heav- 
ens, and  come  down  to  judgment,  causing  the  mountains  to  smoke, 
and  flame,  and  dissolve,  and  flow  down  before  him  ;  wheu  his 
lightnings,  those  arrows  of  his  indignation,  and  ministers  of  his 
vengeance,  shall  scatter  the  host  of  darkness,  and  destroy  the  anti- 
christian  powers ;  when  we  shall  be  delivered  from  every  enemy, 
and  from  all  that  hate  us,  and  David  our  King. 

9.  I  will  sing  anew  song  unto  thee,  O  God:  upon  a  psaltery  and  an  instru- 
ment of  ten  strings,  will  I  sing  praises  unto  thee.  10.  It  is  he  that  giveth 
salvation  unto  kings :  who  delivereth  David  his  servant  from  the  hurtful 
sword. 

In  the  meantime,  as  the  Israelitish  church  praised  Jehovah  for 
the  mercies  already  vouchsafed  to  the  son  of  Jesse,  so  do  we  daily 
magnify,  with  voices  and  instruments  of  music,  that  salvation  which 
God  hath  effected  for  us,  by  the  deliverance  of  his  Son,  our  Lord, 
from  death  and  the  grave. 

11.  Rid  me,  and  deliver  me  from  the  hand  of  strange  children,  whose 
mouth  speaketh  vanity,  and  their  right  hand  is  a  right  hand  of  falsehood  : 

12.  That  our  sons  may  be  as  plants  grown  up  in  their  youth  ;  that  our 
daughters  may  be  as  corner-stones,  polished  after  the  similitude  of  a  palace. 

13.  That  our  garners  may  be  full,  affording  idl  manner  of  store,  that  our 
sheep  may  bring  forth  thousands  and  ten  thousands  in  our  streets,  or,  fields : 

14.  That  our  oxen  may  be  strong  to  labour  ;  that  there  be  no  breaking  in, 
nor  going  out ;  that  there  be  no  complaining  in  our  streets. 

Prayer  is  again  made  for  a  continuance  of  Godrs  favour,  and  a 
complete  victory  over  every  enemy  ;  the  happy  consequences  of 
which,  in  the  establishment  of  Israel,  and  the  prosperity  of  Jerusa- 
lem, are  particularly  described.  Victory  is  productive  of  peace,  and 
peace  is  the  mother  of  all  earthly  blessings  to  communities,  and  the 
families  that  compuse  them ;   whose  happiness  consisteth  in  a  nu- 


520  A    COMMENTARY    ON    THE    PSALMS. 

merous  and  hopeful  progeny  of  sons  and  daughters ;  the  former 
healthy  and  well  nurtured,  growing  up,  like  young  plants  in  a  kindly 
soil,  until  they  attain  to  their  full  strength  and  stature  ;  the  latter, 
fair  and  virtuous,  like  so  many  tall,  well-proportioned,  highly  polished, 
and  richly  ornamented  columns,  gracing  the  house  to  which  they 
belong.  When  to  these  we  have  added  plenty  of  corn,  and  all  other 
provisions,  in  the  granaries  and  store-houses  ;  flocks  and  herds,  ever 
thriving  and  increasing ;  freedom  from  hostile  invasions  and  do- 
mestic complaints,  so  that  there  be  "no  breaking  in,  nor  going  out," 
no  irruption  of  aliens  into  the  commonwealth,  nor  emigration  of 
inhabitants  to  foreign  countries,  by  captivity,  or  otherwise;  we  shall 
find  ourselves  possessed  of  most  of  the  ingredients,  which  enter  into 
the  composition  of  temporal  felicity.  Such  felicity  God  promised  to 
his  people  Israel,  and  bestowed  on  them,  while  they  kept  his  statutes, 
and  observed  his  laws.  And  therefore  there  is  no  reason  for  sup- 
posing, as  the  fathers,  with  many  others,  have  done,  that  these 
wishes  for  "  sons,  daughters,  corn,  sheep,  oxen,  &c."  are  uttered  by 
the  "strange  children,"  the  aliens  and  idolaters  mentioned  in  the 
eleventh  verse.  The  good  things  of  this  world  may  fall  to  the  lot 
of  the  righteous,  who  are  distinguished  from  the  wicked  by  the  use 
which  they  make  of  them,  when  given  ;  and  by  their  meek  resig- 
nation of  them,  when  taken  away.  Whatever  be  the  will  of  God 
concerning  our  having  or  wanting  these  outward  comforts,  we  know 
that  we  have,  as  the  faithful  servants  of  God  in  every  age  had 
before  us,  greater  and  more  precious  promises,  a  better  and  an  en- 
during substance,  pleasures  that  fade  not,  and  riches  that  fly  not 
away,  reserved  for  us  in  a  heavenly  country,  and  a  city  which  hath 
foundations. 

15.  Happy  is  that  people  that  is  in  such  a  case  :  yea,  happy  is  that  people 
whose  God  is  the  Lord. 

The  Psalmist  concludes  with  pronouncing  the  happiness  of  the 
Israelites,  when  in  the  state  of  prosperity  above  described,  and  their' 
far  greater  happiness  in  "  having  Jehovah  for  their  God,"  who,  by 
settling  them  in  peaceful  possession  of  the  land  of  Canaan,  and  the 
Jerusalem  below,  gave  them  a  pledge  and  foretaste  of  that  love, 
which  stood  engaged  by  covenant  to  bring  them  and  us  to  his  ever- 
lasting rest,  in  the  Jerusalem  above. 


PSALM  CXLV. 

ARGUMENT. — Hitherto,  in  this  divine  book,  we  have  been  presented  with  checkered 
scenes  of  danger  and  deliverance,  distress  and  mercy.  The  voice  of  complaint  hath 
sometimes  been  succeeded  by  that  of  thanksgiving;  and  praise,  at  other  times,  hath 
terminated  in  prayer.  But  now,  as  if  the  days  of  mourning  in  Zion  were  ended,  we 
hear  no  more  of  Messiah,  as  a  man  of  sorrows  ;  or  of  the  church,  as  despised  and 
afflicted,  after  the  same  example  in  the  world.  Henceforth  we  seem  not  to  be  upon 
earth,  but  in  heaven,  mingling  with  celestial  spirits  around  the  throne,  and  singing, 
as  in  the  following  Psalm.  1,  2.  the  praises  of  our  God  and  King;  extolling,  3.  his 
greatness,  4.  his  might,  5.  his  glory,  6,  7.  his  justice,  P,  9.  his  mercy  ;  10 — 13.  the 
majesty  of  his  kingdom,  and,  14 — 21.  all   his  adorable   perfections,   and  wondrous 


A    COMMENTARY    ON    THE    PSALMS.  521 

works.  This  is  an  alphabetical  Psalm.  The  verse,  which  should  begin  with  the 
letter  Nun,  is  wanting.  But,  as  Dr.  Hammond  hath  observed,  it  is  not  uncommon 
for  one  letter,  or  more,  to  be  left  out  in  an  alphabetical  Psalm,  as  in  Psalm  xxv. 
where  1  being  twice  repeated,  p  is  certainly  omitted.  We  shall  therefore  content 
ourselves,  with  what  we  find  in  the  original  Hebrew,  and  in  the  Chaldee,  without 
inserting  the  verse  which  is  now  read  in  the  LXX.  and  other  translations.  Bishop 
Patrick  mentions  a  saying  of  the  ancient  Hebrews,  taken  notice  of  by  Valentine 
Schindler,  that  "  He  could  not  fail  to  be  a  child  of  the  world  to  come,  who  would 
say  this  Psalm  three  times  every  day."  Perhaps  they  who,  while  they  chant  it  in 
full  choir,  enter  thoroughly  into  the  spirit  of  it,  do  experience  as  lively  a  foretaste  of 
the  next  world,  as  can  be  experienced  in  this. 

1.  I  will  extol  thee,  my  God,  O  Ring  ;  and  will  bless  thy  name  for  ever  and 
ever.  2.  Every  day  will  I  bless  thee  ;  and  I  will  praise  thy  name  for  ever 
and  ever. 

The  same  divine  person,  who  was,  in  a  peculiar  manner,  the 
"  God"  and  "  King"  of  Israel,  now  standeth  in  those  relations  to  the 
Gentile  Christian  church,  and  by  her  is  "  extolled"  in  the  words  of 
this  Psalm,  originally  composed  and  used  for  that  purpose  among 
the  Israelites.  Christ  is  our  "God,"  who  hath  saved  us  according  to 
his  covenant  and  promise ;  he  is  our  "  King,"  who  hath  set  up  the 
universal  and  everlasting  kingdom  foretold  by  Daniel  and  the  other 
prophets  ;  who  hath  "  all  power  in  heaven  and  earth  ;"  and  who 
"  must  reign  till  he  hath  put  all  enemies  under  his  feet  and  swal- 
lowed up  death  in  victory."  In  the  meantime  it  is  the  daily  employ- 
ment of  us,  his  redeemed  subjects  and  servants,  to  chant  forth  the 
praises  of  his  saving  and  glorious  "  name,"  with  which  the  church, 
on  earth,  and  in  heaven,  will  resound  "for  ever  and  ever." 

3.  Great  is  the  Lord,  and  greatly  to  be  praised  ;  and  his  greatness  is  un- 
searchable. 4.  One  generation  shall  praise  thy  works  unto  another,  and  shall 
declare  thy  mighty  acts. 

The  "  greatness"  of  Jehovah,  whether  we  consider  it  as  relating 
to  his  essence  or  his  works,  is  never  to  be  fully  comprehended  by  his 
saints,  whose  delight  it  is  to  contemplate  "  the  breadth,  and  length, 
and  depth,  and  height,"  Ephes.  iii.  18,  the  extent  and  duration  of 
his  being  and  his  kingdom,  the  profundity  of  his  counsels,  and  the 
sublimity  of  his  power  and  glory.  These  are  the  inexhaustible  sub- 
jects of  divine  meditation,  transmitted  from  age  to  age.  And  as  the 
greatness  of  God  our  Saviour  hath  no  bounds,  so  his  praises  should 
have  no  end,  nor  should  the  voice  of  thanksgiving  ever  cease  in  the 
church.  As  "one  generation"  drops»it,  "  another"  should  take  it  up, 
and  prolong  the  delightful  strain,  till  the  sun  and  the  moon  shall 
withdraw  their  light,  and  the  stars  fall  extinguished  from  their  orbs. 

5.  I  will  speak  of  the  glorious  honour  of  thy  majesty,  and  of  thy  wondrous 
works.  6.  And  men  shall  speak  of  the  might  of  thy  terrible  acts:  and  Twill 
declare  thy  greatness.  7.  They  shall  abundantly  utter  the  memory  of  thy 
great  goodness,  and  shall  sing  of  thy  righteousness. 

Those  works  of  God,  which  demand  to  be  celebrated  by  the 
tongues  of  men,  are  here  divided  into  three  kinds.  First,  such  as 
declare  his  glory  and  excite  our  admiration  whenever  we  behold 
them.  Of  this  sort  are  the  shining  frame  of  the  heavens,  and  fill 
the  bodies  which  move  therein  :  the  earth,  with  its  furniture  without, 

66 


522  A    COMMENTARY    ON    THE    PSALMS. 

and  its  contents  within  ;  the  magnificent  and  stupendous  ocean, 
which  flows  around  it ;  the  different  tribes  of  animals  inhabiting 
both  the  one  and  the  other  ;  and,  above  all,  the  construction  of  man, 
the  lord  of  this  lower  world.  Under  the  second  class  of  God's  works 
are  ranged  all  those  which  the  Psalmist  styleth  his  "  terrible  acts," 
or  the  exertions  of  his  power  against  his  enemies  ;  such  as,  the  de- 
struction of  the  old  world  by  water ;  of  Sodom  and  Gomorrah  by 
fire  ;  Pharaoh  and  his  host  in  the  Red  Sea  ;  of  the  Canaanitish 
nations  by  the  sword  ;  and  the  victory  gained  over  sin  and  death  by 
the  resurrection  of  Christ.  In  the  third  rank  stand  those  works 
which  have  proceeded  from  the  "  goodness"  of  God,  and  his  "  right- 
eousness" in  the  performance  of  his  promises.  And  among  these 
we  may  reckon  all  the  different  species  of  provision,  which  have 
been  made  by  providence  for  the  bodies  of  men  in  the  world,  and 
by  grace  for  their  souls  in  the  church.  On  any  of  these  subjects 
meditation  cannot  be  long  employed,  without  breaking  forth  into 
wonder,  gratitude,  and  praise. 

8.  The  Lord  is  gracious,  and  full  of  compassion  ;  slow  to  anger,  and  of 
great  mercy.  9.  7'he  Lord  is  good  to  all :  and  his  tender  mercies  are  over 
all  his  works. 

Mercy  hath  misery  for  its  object,  and  is  that  attribute  towards 
which  the  eyes  of  a  fallen  world  must  naturally  be  turned.  The 
Psalmist  hath  accordingly,  introduced  her  last,  with  great  pomp  and 
splendour,  seated  in  her  triumphal  chariot,  and  invested  with  a  su- 
premacy over  all  the  works  of  God.  She  is  above  the  heavens,  and 
over  all  the  earth,  so  that  the  whole  creation  findeth  that  refuge  un- 
der the  shadow  of  her  wings,  of  which,  by  reason  of  man's  trans- 
gression, it  standeth  in  need.  The  original  word  for  "  his  tender 
mercies,"  is  Terr,  the  singular  of  which,  orr,  signifies  the  "  womb." 
The  "  mercies"  of  God  towards  men  are,  therefore,  represented,  by 
this  word,  to  be  like  those  of  a  mother  towards  the  child  of  her 
"  womb."  And  this  is  the  very  similitude  which  he  himself  hath 
made  use  of,  in  that  most  affecting  and  comforting  passage  of  the 
prophecy  of  Isaiah,  chap.  xlix.  15  ;  "  Can  a  woman  forget  her  suck- 
ing child,  that  she  should  not  have  compassion  on  the  son  of  her 
womb  ?  Yea,  they  may  forget,  yet  will  I  not  forget  thee." — And 
now  what  follows  ?  Are  such  "  tender  mercies"  in  God  ?  And  are 
they  "  over  all  his  works  ?"     Why  then, 

10.  All  thy  works  shall  praise  thee,  O  Lord  ;  and,  thy  saints  shall  bless  thee. 

11.  They  shall  speak  of  the  glory  of  thy  kingdom,  and,  talk  of  thy  power ; 

12.  To  make  known  to  the  sons  of  men  his  mighty  acts,  and  the  gloiious  ma- 
jesty of  his  kingdom.  13.  Thy  kingdom  is  an  everlasting  kingdom,  and  thy 
dominion  endureth  throughout  all  generations. 

As  "  all  the  works"  of  God,  in  their  several  ways,  make  a  due 
return  for  the  mercy  vouchsafed  unto  them,  and  set  forth  his  glory  ; 
so  more  especially  ought  this  to  be  done  by  man,  who  is  the  princi- 
pal party  concerned  in  the  fall  and  redemption.  The  "saints"  are 
the  subjects  of  Messiah's  kingdom  ;  and  of  that  kingdom  it  is  their 
duty  to  publish  to  the  world  the  blessings  and  the  glories,  to  the  end 


A    COMMENTARY    ON    THE    PSALMS.  523 

that,  when  these  are  made  known,  the  nations  may  be  thereby  in- 
duced to  submit  their  hearts  to  so  gracious  a  sceptre,  and  the  domin- 
ion of  Christ  may  become  as  universal  in  its  extent,  as  it  is  everlast- 
ing in  its  duration. 

14.  The  Lord  vpholddh  all  that  fall,  and  raiseth  up  all  those  that  be 
bowed  down. 

After  having  proclaimed  the  glory  and  eternity  of  the  kingdom, 
the  prophet  draws  a  character  of  the  King,  who,  in  the  execution 
of  his  regal  and  pastoral  office,  is  ever  mindful  of  the  necessities  of 
his  subjects.  To  those  who,  like  Peter  on  the  water,  are  sinking 
under  temptation,  he  stretcheth  out  his  saving  arm,  supporting  and 
li  upholding"  them  by  his  grace ;  and  to  those  who,  like  the  woman 
in  the  gospel,  have  long  been  "  bowed  down"  with  sin  or  sorrow,  he 
holdeth  forth  a  pardon,  "  raising"  and  setting  them  upright  again 
by  his  mercy.  The  case  is  the  same  with  regard  to  outward  dis- 
tresses, from  which  God  either  preserves  or  delivers  his  people,  as  he 
sees  best  for  them. 

15.  The  eyes  of  all  wait  upon  thee  ;  and  thou  girest  them,  their  meat  in  duesea- 
son.    16.  Tkou  openest  thy  hand,  and  satisfiest  the  desire  of  every  living  thing. 

What  a  just  and  beautiful  picture  is  here  presented  to  view  !  We 
see  the  whole  animal  world  assembled  before  us,  with  their  eyes 
fixed  on  the  great  King  and  Father  of  all  things,  like  those  of  a 
flock  on  their  shepherd,  when  he  enters  the  field,  in  time  of  dearth, 
with  provender  for  them.  From  the  same  divine  person  as  the  Sa- 
viour of  men,  as  the  King,  Father,  and  Pastor  of  the  church,  do 
believers,  with  earnest  expectation,  wait  for  the  food  of  eternal  life. 
And  neither  one  nor  the  other  look  and  wait  in  vain.  To  both  he 
giveth  their  meat  in  due  season  ;  "  he  openeth  his  hand,  and  satis- 
fieth  the  desire  of  every  living  thing." 

17.  The  Lord  is  righteous  in  all  his  ways,  and  holy,  or,  good,  merciful,  in 
all  his  works. 

Thus,  "in  all  his  ways,"  or  dispensations  towards  his  creatures, 
whether  in  nature  or  in  grace,  "  Jehovah  is  righteous,"  faithful,  and 
just,  in  extending  his  promised  care,  by  making  due  provision  for 
their  wants  ;  and  "  all  his  works,"  which,  from  the  beginning  of  the 
world,  he  hath  wrought  in  behalf  of  the  sons  of  men,  are  full  of 
"  mercy  and  loving  kindness." 

18.  The  Lord  is  nigh  unto  all  them  that  call  upon  him,  to  all  that  call  upon 
him  in  truth.  19.  He  will  fulfil  the  desire  of  them  that  fear  him:  he  also  will 
hear  their  cry,  and  will  save  them. 

It  is  our  happiness  to  have  a  King,  who  is  not,  like  earthly  princes, 
difficult  of  access,  but  one  of  whom  the  meanest  subject  may  at  any 
time  obtain  an  audience,  and  be  certain  of  having  his  request  grant- 
ed, if  it  be  made  "  in  truth,"  without  wavering,  and  without  hypoc- 
risy, with  humble  confidence,  and  with  unwearied  constancy,  ex- 
pecting salvation  from  God,  from  none  but  him,  and  from  him  only 
in  the  way  of  duty  and  obedience  :  "  he  will  fulfil  the  desire  of  them 
that  fear  him." 


524  A    COMMENTARY    ON    THE    PSALMS. 

20.  The  Lord  preserveth  all  them  that  love  him :  but  all  the  wicked  will  he 
destroy. 

To  protect  his  subjects,  and  destroy  their  enemies,  is  the  finishing- 
part  of  the  regal  character,  as  here  drawn  from  its  great  original  in 
"  the  King  of  saints."  By  his  grace  he  now  preserveth  us  from  in- 
numerable dangers  and  temptations,  and  gradually  destroyeth  sin  in 
us :  and  by  his  power  he  will  hereafter  execute,  in  the  fullest  and 
most  extensive  sense,  this  part  of  his  office,  "  when  the  wicked  shall 
be  consumed  with  the  spirit  of  his  mouth,  and  destroyed  with  the 
brightness  of  his  coming."  Then  the  bodies  of  the  righteous,  pre- 
served to  a  joyful  resurrection,  shall  be  reunited  to  their  souls,  and 
both  together,  perfected  and  glorified,  shall  reign  and  shine  with  him 
for  ever.  Thus  the  Lord  Jesus  Christ  "  preserveth  all  that  love  him," 
and  maketh  good  his  promise,  "  There  shall  not  an  hair  of  your  head 
perish."     Luke  xxi.  18. 

21.  My  mouth  shall  speak  the  praise  of  the  Lord  :  and  let  allfesh  bless  his 
holy  name  for  ever  and  ever. 

The  Psalmist,  having  now  given  the  reasons  why  he  had  resolved 
to  "extol  his  God  and  King,  and  to  bless  his  name  for  ever  and 
ever,"  concludes  with  repeating  his  resolution,  and  exhorts  all  the 
world  to  follow  his  example,  in  time  and  eternity. 


PSALM   CXLVI. 

ARGUMENT. — In  this  Psalm,  the  church  is  taught,  1,  2.  to  prolong  the  praises  of 
Jehovah,  as  her  God  and  King;  3 — 6.  to  beware  of  trusting  in  the  powers  of  the 
world,  and  to  rely  on  the  world's  Creator  and  Redeemer,  whose  miracles  of  love  and 
mercy,  wrought  for  the  children  of  mon,  7,  9.  are  enumerated,  and  the  eternity  of 
whose  kingdom,  10.  is  proclaimed. 

1.  Praise  ye  the  Lord.  Praise  the  Lord,  O  my  soul.  2.  While  1  live  will 
I  praise  the  Lord  :  /  will  sing  praises  unto  my  God,  while  I  have  any  being: 

No  sooner  is  one  hallelujah  ended,  but  another  begins ;  and  the 
prophet,  in  imitation  of  those  who  "rest  not  day  nor  night,"  stirs 
himself  up  afresh  to  praise  the  King  of  glory,  the  Creator  and  Re- 
deemer of  men,  declaring  himself  resolved  to  employ  the  powers  and 
faculties  of  his  soul  in  the  service  of  that  God,  who  gave  and  pre- 
served them. 

3.  Put  not  your  trust  in  princes,  nor  in  the  son  of  man,  in  whom  there  is  no 
help.  4.  His  breath  goeth  forth,  he  returncth  to  his  earth;  in  that  very  day 
his  thoughts  perish.  5.  Happy  is  he  that  hath  the  God  of  Jacob  for  his  help, 
whose  hope  is  in  the  Lord  his  God;  6.  Which  made  heaven  and  earth,  the  sea, 
and  all  that  therein  is  :  which  keepeth  truth  for  ever. 

From  Him,  who  is  "  the  prince  of  the  kings  of  the  earth,"  Sion 
looks  for  deliverance,  and  by  Him  her  true  sons  expect  to  be  exalted. 
He  "  keepeth  truth  for  ever  ;"  he  is  able  and  willing  to  perform  his 
promises,  and  never  disappoints  those  who  rely  on  him.  There  are 
no  changes  in  the  politics  of  heaven.  The  faithful  servant  of  his 
Master  is  by  that  Master  infallibly  approved  and  rewarded.  Earthly 
princes,  if  they  have  the  will,  often  want  the  power,  even  to  protect 


A    COMMENTARY    ON    THE    PSALMS.  525 

their  friends.  And  should  they  want  neither  will  nor  power  to  ad- 
vance them,  yet  still  all  depends  upon  the  breath  in  their  nostrils, 
which,  perhaps,  at  the  very  critical  moment,  "  goeth  forth  ;  they  re- 
turn to  their  earth  ;  their  thoughts,"  and  all  the  thoughts  of  those 
who  had  hoped  to  rise  by  their  means,  fall  into  the  same  grave,  and 
are  buried  with  them  for  ever.  "  Cease  ye  from  man,  whose  breath 
is  in  his  nostrils  :  for  wherein  is  he  to  be  accounted  of/  But  trust 
ye  in  the  Lord  for  ever ;  for  in  the  Lord  Jehovah  is  everlasting 
strength."     Isa.  ii.  22  ;  xxvi.  4. 

7.  Which  exp.cuteth  judgment  for  the  oppressed  :  which  giceth  food  to  the 
hungry.  The  Lord  looscth  the  prisoners:  8.  The  Lord  openeth  the  eyes  of 
the  blind:  the  Lord  raiseth  them  that  are  bowed  down:  the  Lord  loveth  the 
righteous:  9.  The  Lord  preseroeth  the  strangers ;  he  relieveth  the  fatherless 
and  widow  :  but  the  way  of  the  wicked  he  turneth  upside  down. 

That  the  Lord,  of  whom  all  these  things  are  spoken,  is  the  Mes  • 
siah,  or  Jehovah  incarnate,  appears,  as  Dr.  Hammond  hath  justly 
observed,  from  what  is  said  of  him  in  verse  8.  "  The  Lord  openeth 
the  eyes  of  the  blind ;"  the  miracle  of  restoring  sight  to  men  born 
blind  being  one  reserved  for  the  Son  of  God  to  work,  at  his  coming 
in  the  flesh.  "  Since  the  world  began,"  saith  the  man  to  whom  sight 
had  been  thus  restored,  "  was  it  not  heard,  that  any  man  opened  the 
eyes  of  one  that  was  born  blind."  John  ix.  32.  This  therefore  was 
the  first  of  those  tokens  given  by  Jesus  to  the  disciples  of  John, 
whereby  it  might  be  known,  that  he  was  the  expected  Christ ;  u  Go 
and  tell  John  "the  things  which  ye  have  heard  and  seen  ;  the  blind 
receive  their  sight,"  (fee.  But  how  did  this  evince  him  to  be  the 
Messiah?  Plainly,  because  it  had  been  foretold  by  the  prophets, 
(as  in  Isaiah,  xxxv.  5,  xxix.  18,  xlii.  18,  so  in  this  passage  of  our 
Psalm,  which  is  exactly  similar  to  those  texts.)  that  Messiah,  when 
he  came,  should  give  sight  to  the  blind.  Now,  if  one  part  of  the 
Psalmist's  description  belong  to  Christ,  the  other  members  of  it  may 
do  so  likewise,  it  being  evident  that  the  whole  is  spoken  of  the  same 
person.  He,  therefore,  is  "  the  God  of  Jacob,  who  made  heaven  and 
earth,  the  sea  and  all  that  therein  is ;"  and,  upon  his  appearing 
among  men  in  the  body  of  our  flesh,  he  showed  himself  possessed 
of  power  to  relieve  all  the  wants,  corporal  and  spiritual,  of  poor  lost 
mankind.  When  he  rescued  men  from  the  bondage  of  Satan,  he 
"  executed  judgment  for  the  oppressed  :"  when  he  fed  thousands  by 
a  miracle,  or  when  he  preached  the  word  to  such  as  desired  to  hear 
and  receive  it,  he  "gave  food  to  the  hungry  :"  when,  by  pardon  and 
grace,  he  released  those  who  were  bound  with  the  chains  of  their 
sins,  he  "loosed  the  prisoners  :"  when  he  poured  light  into  the  sight- 
less eye-ball,  or  illuminated  with  saving  knowledge  the  understand- 
ing of  the  ignorant,  he  "opened  the  eyes  of  the  blind:"  when  he 
made  the  crooked  woman  straight,  or  rectified  the  obliquity  of  a  de- 
praved will,  he  "  raised  those  that  were  bowed  down :"  while  he  pro- 
tected, and  guideth  to  the  city  of  their  eternal  habitation,  the  sons 
of  Adam,  who  are  exiles,  pilgrims,  and  sojourners  upon  earth,  he 
a  preserveth  the  strangers ;"  when  he  became  a  husband  to  the 


526  A    COMMENTARY    ON   THE    PSALMS. 

church,  and  a  parent  to  her  destitute  children,  he  "relieved  the  fa- 
therless and  widow  :"  and  when  he  shall  come  in  his  glorious  ma- 
jesty, to  reward  his  servants,  and  to  confound  their  enemies,  it  will 
be  seen  how  "  he  loveth  the  righteous,  and  turneth  the  way  of  the 
wicked  upside  down."  Happy  the  people  of  such  a  God  ;  happy  the 
subjects  of  such  a  King  !     Rejoice,  and  sing,  and  shout  aloud ;  for  lo, 

10.  The  Lord  shall  reign  for  ever,  even  thy  God,  O  Zion,  unto  all  gener- 
ations.   Praise  ye  the  Lord. 


THIRTIETH  DAY.— EVENING  PRAYER. 

PSALM  CXLVII. 

ARGUMENT. — It  hath  been  conjectured  from  ver.  2.  that  this  Psalm  was  written  to 
celebrate  the  return  of  Israel  from  Babylon,  when  Jerusalem  and  the  temple  were 
rebuilt.  1 — 3.  The  people  of  God  are  exhorted  to  praise  him  for  the  mercies  vouch- 
safed to  them  ;  4 — 6.  for  his  wisdom,  power,  and  goodness  ;  7 — 9.  for  his  providen- 
tial care,  and,  10,  11.  the  wonderful  salvation  wrought  by  his  arm  ;  12 — 14.  for  the 
security,  increase,  and  prosperity  of  the  church  ;  15 — 18.  for  the  happy  change  of  her 
condition,  like  that  produced  in  nature,  when  spring  succeeds  to  winter  ;  19,  20.  and 
for  the  glorious  privilege  of  the  divine  word,  revealed  and  committed  to  her. 

3.  Praise  ye  the  Lord  :  for  it  is  good  to  sing  praises  unto  our  God;  for  it 
is  pleasant  ;  and  praise  is  comely. 

Praise  is  "  good  "  and  acceptable  to  God  our  Saviour,  wdiose  glory 
is  the  great  end  of  man's  creation  and  redemption  :  and  it  is  "  pleas- 
ant and  comely"  for  man,  being  the  only  return  he  can  make  for 
those,  and  all  other  mercies ;  the  offspring  of  gratitude,  and  the  ex- 
pression of  love  ;  the  elevation  of  the  soul,  and  the  antepast  of  heav- 
en ;  its  own  rewTard  in  this  life,  and  an  introduction  to  the  felicities 
of  the  next. 

2.  The  Lord  doth  build  up  Jerusalem:  he  gathercth  together  the  outcasts 
of  Israel. 

If  this  Psalm  were  written  on  occasion  of  the  return  from 
Babylon,  and  the  rebuilding  of  the  earthly  city,  the  ideas  are  to  be 
transferred,  as  in  other  Psalms  of  the  same  kind,  to  a  more  impor- 
tant restoration  from  a  much  worse  captivity,  and  to  the  building  up 
of  the  church  under  the  gospel,  when  Christ  "  gathered  together  in 
one  the  children  of  God  that  were  scattered  abroad  ;"  John,  xi.  52 ; 
that  is,  in  the  words  of  our  Psalm,  he  "  gathered  together  the  out- 
casts of  Israel !"  So  shall  he  again,  at  the  resurrection,  "  gather 
together  his  elect  from  the  four  winds,"  Matt.  xxiv.  31,  and  "  build 
up  a  Jerusalem,"  in  which  they  shall  serve  and  praise  him  for  ever. 

3.  He  healeth  the  broken  in  heart,  and  bindeth  up  their  wounds. 

The  "  broken  hearts  and  wounded  spirits  "  of  the  Israelites  were 
11  healed  and  made  whole,"  when  they  returned  to  their  own  land, 
when  they  beheld  Jerusalem  rising  again  in  beauteous  majesty,  and 
sung  the  songs  of  Zion  in  the  courts  of  the  temple.  Thus  Christ 
came  to  "  preach  deliverance  to  the  captives,  and  to  bind  up  the 
broken-hearted ;"  Isa.  lxi.  1 ;  Luke,  iv.  18 ;  to  speak  pardon  and 


A    COMMENTARY    ON    THE    PSALMS.  527 

peace  to  the  wounded  and  contrite  spirit,  and  to  put  a  new  song  of 
thanksgiving  in  the  mouth  of  the  penitent,  which  he  might  sing, 
when  restored  to  the  holy  city,  and  the  house  of  his  heavenly  Father. 
The  hour  is  coining,  when  God  shall  heal  the  breaches  which  death 
has  made  in  the  bodies  of  his  people,  and  translate  them  likewise 
from  Babylon  to  Jerusalem. 

4.  He  telleth  the  number  of  the  stars:  he  calleth  them  all  by  their  names. 
And  he  who  does  this,  cannot  be  ignorant  of  the  situation   and 

circumstances  of  his  elect.  He  knoweth  eacli  individual,  and  num- 
bereth  all  the  atoms  which  go  to  the  composition  of  his  frame.  He 
can  call  his  saints  from  the  depths  of  earth  and  sea,  "by  their 
names,"  as  when  once  "  he  cried  with  a  loud  voice,  Lazarus,  come 
forth;"  and  he  can  fix  them  in  radiant  circles  round  his  throne  in 
the  kingdom  of  glory,  vying,  for  multitude,  as  well  as  splendour, 
with  those  bright  orbs  which  glitter  by  night  in  the  spangled  firma- 
ment of  heaven ;  so  that  what  Baruch  saith  of  the  stars,  may  well 
be  applied  to  the  seed  of  Abraham,  of  whom  it  was  foretold,  that 
they  should  equal  the  stars  in  number.  Gen.  xv.  5.  "  The  stars 
shine  in  their  watches,  and  rejoice ;  when  he  calleth  them,  they  say, 
Here  we  be ;  and  so  with  cheerfulness  they  show  light  unto  him 
that  made  them."     Baruch,  iii.  34. 

5.  Great  is  our  Lord  and  of  great  power :  his  understanding  is  infinite : 
Heb.  of  his  understanding  there  is  no  member,  or,  computation  ;  TBoa  "px. 

This  is  a  proper  conclusion  drawn  from  the  former  part  of  the 
Psalm,  and  especially  from  the  preceding  verse.  The  greatness  of 
God's  power,  which  overcometh  all  difficulties  to  effect  the  salvation 
of  his  people,  is  not  to  be  grasped  by  the  human  mind  ;  and  that 
•wisdom  which  numbers  the  stars  of  heaven,  and  the  sand  of  the 
sea,  and  the  generations  of  the  sons  of  Abraham,  can  itself  be  sub- 
ject to  the  rules  of  no  arithmetic. 

6.  The  Lord  lifteth  up  the  meek:  he  castelh  the  wicked  down  to  the  ground. 

To  exalt  and  reward  the  humble,  penitent,  believing,  and  obe- 
dient;  to  depress  and  punish  the  proud,  impenitent,  unbelieving, 
and  disobedient;  these  are  the  measures  and  ends  of  all  the  divine 
dispensations.  And  as  a  man  ranks  himself  in  one  or  other  of 
these  two  divisions,  he  may  expect  from  heaven  storm  or  sunshine, 
mercy  or  judgment. 

7.  Sing  unto  the  Lord  with  thanksgiving  ;  sing  praise  upon  the  harp  unto 
our  God.  8.  Who  cover eth  the  heaven  with  clouds,  who  preparelh  rain  for 
the  earth,  who  makelh  grass  to  grow  upon  the  mountains.  9.  He  giveth  to 
the  beast  his  food,  and  to  the  young  ravens  which  cry. 

The  faithful  praise  God  for  his  goodness  to  the  animal  world,  both 
on  account  of  that  goodness  in  itself,  and  also  because  they  behold 
therein  an  emblem  and  assurance  of  his  mercy  to  themselves.  The 
watchful  care  of  Providence  over  all  creatures,  speaks  the  same 
language  to  us  which  Jehovah  made  use  of  to  Joshua,  and  which 
the  apostle  hath  applied  to  Christians:  "I  will  never  leave  thee,  nor 
forsake  thee."     Josh.  i.  5;  Heb.  xiii.  5.     He  who,  by  sending  rain 


528  A    COMMENTARY    ON    THE    PSALMS. 

on  the  mountains,  which  could  not  otherwise  be  watered,  provideth 
food  for  the  wild  beasts  inhabiting  those  mountains,  will  never  leave 
the  lambs  of  his  flock  destitute.  And  he  who  feedeth  the  young  of 
the  unclean  raven,  when  they  cry,  and,  as  it  were,  in  their  way, 
call  upon  him  for  a  supply  of  their  wants,  will  he,  in  the  day  of 
dearth  and  calamity,  forsake  the  meek  and  harmless  dove,  that 
mourneth  continually  in  prayer  before  him  ?  The  desponding  ser- 
vant of  God  need  only  therefore  put  to  himself  the  question  which 
we  find  asked  by  the  Creator  in  the  book  of  Job,  chap,  xxxviii.  41  : 
"  Who  provideth  for  the  raven  his  food  ?  When  his  young  ones 
cry  unto  God,  they  wander  for  lack  of  meat  ;"  they  wander  and 
find  it.  Our  Lord  pressed  this  argument  on  his  disciples  ;  Luke, 
xii.  24:  "  Consider  the  ravens:"  Matt.  vi.  26:  "Behold  the  fowls 
of  the  air ;  for  they  sow  not,  neither  do  they  reap,  nor  gather  into 
barns  ;  yet  your  heavenly  Father  feedeth  them.  Are  ye  not  much 
better  than  they?" 

Behold,  and  look  away  your  low  despair  ; 

See  the  light  tenants  of  the  barren  air  : 

To  them,  nor  stores,  nor  granaries  belong, 

Nought  but  the  woodland,  and  the  pleasing  song: 

Yet,  your  kind  heav'nly  Father  bends  his  eye 

On  the  least  wing  that  flits  along  the  sky. 

To  him  they  sing  when  spring  renews  the  plain, 

To  him  they  cry,  in  winter's  pinching  reign  ; 

Nor  is  their  music,  nor  their  plaint,  in  vain: 

He  hears  the  gay,  and  the  distressful  call, 

And  with  unsparing  bounty  fills  them  all. 

Will  he  not  care  for  you,  ye  faithless,  say? 

Is  he  unwise  ?     Or,  are  ye  less  than  they  ? — Thomson. 

10.  He  delighteth  not  in  the  strength  of  the  horse  :  he  taketh  not  pleasure 
in  the  legs  of  a  7nan.  11.  The  Lord  taketh  pleasure  in  them  that  fear  him, 
in  those  that  hope  in  his  mercy. 

f,  therefore,  the  inference  deduced  above  be  a  just  one,  namely, 
that  God,  who  takes  care  of  the  wild  beasts,  and  the  birds  of  the  air, 
will  support  and  defend  his  church  ;  then,  however  weak  she  may- 
be, and  however  strong  her  adversaries  may  be,  yet  she  may  rest 
secure,  as  having  him  on  her  side,  to  whom  it  is  equal,  to  save  by- 
many,  or  by  few  ;  who  giveth  not  the  victory  to  the  pomp  and  pride 
of  carnal  strength,  to  thousands  or  ten  thousands,  but  to  "those  who 
fear  him,  and  hope  in  his  mercy."  The  history  of  Israel  is  one  con- 
tinual exemplification  of  this  truth  ;  and,  in  our  spiritual  warfare, 
"  this  is  the  victory  which  overcometh  the  world,  even  our  faith." 
1  John,  v.  4. 

12.  Praise  the  Lord,  O  Jerusalem  ;  praise  thy  God,  O  Zion.  13.  For  he 
hath  strengthened  the  bars  of  thy  gates  ;  he  hath  blessed  thy  children  within 
thee.  14.  He  m-aketh  peace  in  thy  borders,  and  filleth  thee  with  the  finest  of 
the  wheat. 

The  church,  like  Jerusalem  of  old,  erected  and  preserved  by  the 
wisdom,  and  power,  and  goodness  of  God,  is  exhorted  to  praise  him 
for  all  the  benefits  and  blessings  vouchsafed  unto  her  ;  for  the 
increase  of  "  her  children  within  her  ;"  for  the  "  peace"  which  she 


A    COMMENTARY    ON    THE    PSALMS.  529 

at  any  time  enjoyeth  "  in  her  borders,"  while  she  is  here  below  ;  for 
the  plentiful  provision  made  by  her  pastors,  to  satisfy  the  needs  of 
those  who  "  hunger  and  thirst  after  righteousness  ;"  and  for  the  pro- 
tection of  the  Almighty,  "  strengthening  the  bars  of  her  gates," 
and  securing  to  her  the  possession  of  all  these  comforts  ;  which,  in 
the  heavenly  Jerusalem,  shall  be  rendered  perfect  and  indefeasible 
for  evermore. 

15.  He  sendeth  forth  his  commandment  upon  earth:  his  word  runneth  very 
swiftly.  16.  He  givelh  snow  like  wool :  he  scattereth  the  hoarfrost  like  ashes. 
17.  He  casteth  forth  his  ice  like  morsels :  who  can  stand  before  his  cold-  ? 
IS.  He  sendeth  out  his  word,  and  melleth  them  :  he  causeth  his  wind  to  blow, 
and  the  waters  flow. 

The  wonders  of  nature  represent  to  us  the  miracles  of  grace;  and 
the  change  of  seasons  produceth  not  greater  alterations  in  the  world, 
than  those  which  take  place  in  the  church,  when  her  God  hideth 
from  her,  or  restoreth  to  her,  the  light  of  his  countenance,  which, 
like  its  emblem,  the  bright  ruler  in  the  heavens,  at  its  departure 
leaves  winter  behind  it  ;  and  brings  the  spring  with  it  at  its  return. 
"  The  sun,"  says  Bishop  Sherlock,  "  is  the  great  spirit  of  the  world, 
in  the  light  of  which  all  things  are  made  to  l  rejoice  ;'  perpetual 
spring  attends  his  course  ;  all  things  revive  at  his  approach,  and  put 
on  a  new  face  of  youth  and  beauty  ;  winter  and  frost  lag  behind 
him;  nature  grows  deformed,  and  sickens  at  his  departure." — Dis- 
courses, vol.  v.  What  the  sun  is  to  the  world,  the  same  is  Christ  to 
the  church.  When  the  heart  of  man  turns  away  from  him,  and 
deprives  itself  of  his  g.racious  illumination  ;  when  ignorance  suc- 
ceeds to  knowledge,  that  is,  darkness  to  light ;  when  faith  fails,  and 
all  its  fair  productions  wither  away  ;  when  "  the  love  of  many  is 
waxen  cold,"  and  the  fertilizing  streams  of  charity  are  frozen  to  the 
bottom.  On  the  other  hand,  when  God  "  sendeth  out  his  word,  and 
melteth  them  ;"  when  he  "  bloweth  with  his  spirit,  and,"  by  these 
genial  influences  from  above,  "the  waters  are  made  to  flow  ;"  when 
faith  revives,  and  shoots  into  vigour,  and  beauty,  and  fruitfulness ; 
and  when  the  hearts  of  men  are  wanned,  as  well  as  their  under- 
standings illuminated  :  what  is  all  this,  but  a  winter,  and  a  spring, 
like  those  which,  in  their  turns,  annually  deform  and  renew  the 
face  of  the  earth,  at  the  "word  and  command  of  God,"  in  either 
case,  "  running  swiftly,"  and  operating  efficaciously  ? 

19.  He  showclh  his  word  vnto  Jacob,  his  statutes  and,  his  judgments  unto 
Israel.  20.  He  hath  not  dealt  so  with  any  nation:  and  as  for  his  judgments, 
they  have  not  known  them.     Praise  ye  the  Lord. 

That  "  word,"  the  effects  of  which  upon  the  spiritual  system  are 
similar  to  those  experienced  by  nature  in  the  vernal  season,  that 
"word  was  showed  unto  Jacob,"  and  became  the  property  of  "Israel," 
while  Israel  continued  to  be  the  church  of  God.  It  hath  since  been 
made  over,  with  all  its  types  realized  and  its  prophecies  accomplished 
in  Jesus,  to  the  church  Christian  ;  it  is  that  peculiar  blessing,  which 
distinguishes  her  from  the  rest  of  the  world,  and  for  which  her 
.children  are  bound,  at  all  times,  to  "  praise  the  Lord." 

67 


530  A    COMMENTARY    ON    THE    PSALMS. 


PSALM  CXLVIII. 

ARGUMENT. — All  the  creatures  in  the  invisible  and  visible  world  are  called  upon  by 
the  Psalmist  to  unite  in  a  grand  chorus  of  praise  and  thanksgiving.  The  various 
parts  are  to  be  performed  by,  1,  2.  the  angelic  hosts  ;  3 — 6.  the  material  heavens, 
and  the  luminaries  placed  in  them  ;  7.  the  ocean,  with  its  inhabitants  ;  8.  the  meteors 
of  the  air  ;  9,  10.  the  earth,  as  divided  into  hills  and  valleys,  with  the  vegetables 
that  grow  out  of  it ;  11 — 13.  the  human  race  of  every  degree,  of  each  sex,  and  of 
every  age  ;  14.  more  especially  the  Israel,  or  church  of  God. 

1.  Praise  ye  the  Lord.  Praise  ye  the  l^or A  from  the  heavens :  praise  him 
in  the  heights.     2.  Praise  ye  him,  all  ye  angels  ;  praise  ye  him  all  his  hosts. 

When  St.  John  saw  in  vision  the  King  of  glory  seated  on  his 
throne,  he  tells  us  that  he  heard  all  the  angels  which  stood  around 
the  throne,  with  the  elders,  and  every  creature  in  heaven,  earth, 
and  sea,  lifting  up  their  voices,  and  singing  together  a  hymn  of 
thanksgiving  in  honour  of  him.  Such  a  choir  we  find  here  sum- 
moned hythe  inspired  Psalmist,  and  exhorted  to  join  and  assist  him 
in  praising  the  same  Divine  Person,  whom  the  elders,  in  the  Revela- 
tion, declare  "  worthy  to  receive  glory,  and  honour,  and  power," 
because  he  "created  all  things,  and  for  his  pleasure  they  are  and 
were  created:"  Rev.  v.  13;  iv.  11.  From  the  heavens  and  those 
unutterable  heights,  where  hosts  of  immortal  spirits,  admitted  to  a 
sight  of  their  King,  enjoy  unfading  pleasures,  the  song  is  to  begin. 
And  when  the  strain  is  thus  set  up  by  the  celestial  part  of  the  choir, 
it  is  to  be  taken  up,  and  echoed  back,  by  the  creatures  of  this  lower 
world,  animate  and  inanimate,  which  have  all  their  several  parts 
assigned  them,  in  the  great  work  of  glorifying  their  Creator. 

3.  Praise  ye  him  sun  and  moon :  praise  him,  all  ye  stars  of  light.  4.  Praise 
him,  ye  heavens  of  heavens,  and  ye  waters  that  be  above  the  heavens.  5.  Let 
them  praise  the  name  of  the  Lord  :  for  he  commanded,  and  they  were  created. 
6.  He  hath  also  established  them  for  ever  and  ever:  he  hath  made  a  decree 
which  shall  not  pass. 

The  material  heavens,  through  all  their  various  regions,  with  the 
luminaries  placed  in  them,  and  the  waters  sustained  by  them,  though 
they  have  neither  speech  nor  language,  and  want  the  tongue  of  men, 
yet  by  their  splendour  and  magnificence,  their  motions  and  their  in- 
fluences, all  regulated  and  exerted  according  to  the  ordinance  of  their 
Maker,  do,  in  a  very  intelligible  and  striking  manner,  declare  the 
glory  of  God  ;  they  call  upon  us  to  translate  their  actions  into  our 
language,  and  copy  their  obedience  in  our  lives  ;  that  so  we  may, 
both  by  word  and  deed,  glorify,  with  them,  the  Creator  and  Redeemer 
of  the  universe. 

7.  Praise  the  Lord  from  the  earth,  ye  dragons,  or,  whales,  and  all  deeps  : 
From  heaven  above,  the  Psalmist  descendeth  to  the  deep  beneath, 

which,  while  it  proclaims  the  power,  observes  the  laws  and  decrees, 
of  him  who  made  it,  and  poured  it  abroad.  And  the  same  may  be 
said  of  its  enormous  inhabitants,  which  are  under  the  command  of 
Jehovah,  and  of  none  but  him. 

8.  Fire  and  hail ;  snow  and  vapours ;  stormy  wind,  fulfilling  his  word: 
These  are  so  many  messengers  always  ready  to  go  forth,  at  the 


A    COMMENTARY    ON    THE    PSALMS.  531 

command  of  the  Most  High,  for  the  purposes  of  mercy  or  judgment. 
They  praise  and  glorify  God  after  their  manner,  while  they  "  fulfil 
his  word"  upon  the  earth. 

9.  Mountains,  and  all  hills;  fruitful  trees,  and  all  cedars:  10.  Beasts, 
and  all  cattle  ;  creeping  things,  and  flying  fowl : 

Who  shall  ever  understand  and  comprehend  all  the  wisdom  of 
God  displayed  in  the  vegetable  world,  from  the  cedar  to  the  hyssop  ; 
in  the  animal,  from  the  elephant  to  the  pismire,  from  the  eagle  to 
the  sparrow  ?  The  more  we  study  them,  the  more  we  shall  find 
him  glorified  in  them  ;  and  the  more,  on  that  account,  will  he  be 
glorified  by  us. 

1 1.  Kings  of  the  earth,  and-  all  people  ;  princes  and  all  the  judges  of  the 
earth:  12.  Both  young  men,  and  maidens;  old  men,  and  children:  13.  Let 
them  praise  the  name  of  the  Lord:  for  his  name  alone  is  excellent;  his  glory 
is  above  the  earth  and  heaven.* 

After  the  whole  creation  hath  been  called  upon  to  praise  Jehovah; 
man,  for  whom  the  whole  was  made ;  man,  the  last  and  more  per- 
fect work  of  God  ;  man,  that  hath  been  since  redeemed  by  the  blood 
of  the  Son  of  God  incarnate,  is  exhorted  to  join  and  fill  up  the  uni- 
versal chorus  of  heaven  and  earth,  as  being  connected  with  both 
worlds,  that  which  now  is,  and  that  which  is  to  come.  Persons  of 
every  degree,  of  each  sex,  and  of  every  age  ;  "  kings,"  whose  power 
God  hath  made  an  image  of  his  own,  and  who  are  the  suns  of  their 
respective  systems;  "judges,"  and  magistrates  of  all  kinds,  who 
derive  their  power,  as  the  moon  and  planets  do  their  light,  from  its 
original  source  ;  "young  men  and  maidens,"  in  the  flower  of  health, 
strength,  and  beauty;  "old  men,"  who  have  accomplished  their  war- 
fare, and  are  going  out  of  life  ;  "children,"  who  are  just  come  into 
it,  and  see  every  thing  new  before  them  ;  all  these  have  their  several 
reasons  for  "  praising  the  Lord,  whose  name  is  excellent,  and  his 
glory  above  heaven  and  earth." 

14.  He  also  exalt eth  the  horn  of  his  people,  the  praise  of  all  his  saints,  even 
of  the  children  of  Israel,  a  people  near  unto  him.     Praise  ye  the  Lord. 

As  men,  above  all  other  creatures,  so,  above  other  men,  the  "Israel" 
of  God,  the  "  people"  that  are  admitted  to  draw  "near  unto  him,"  in 
his  house,  by  faith  and  charity,  by  prayer  and  participation  of  the 
sacraments,  are  bound  to  praise  him,  who  now  "exalteth"  them  from 
sin  to  righteousness,  and  will  hereafter  exalt  them  from  dust  to  glory. 

Since  few  of  my  readers  may,  perhaps,  have  met  with  a  para- 
phrase on  the  foregoing  Psalm,  that  has  hitherto,  I  believe,  only 
made  its  appearance  in  a  periodical  publication  or  two,  1  shall  take 
the  liberty  to  subjoin  it,  as  a  piece,  which  cannot  but  be  acceptable 
to  all  true  lovers  of  sacred  poetry.  It  was  written,  as  I  have  been 
lately  informed^  by  the  learned  and  ingenious  Dr.  Ogiivie,  at  sixteen 
years  of  age. 

*  Nee  ad  solos  Hebraeos  haec  pertinet  adhortatio,  sed  ad  omnes  omnino  homines : 
estque  adeo  veluti  proludium  vocationis  Gentilium.  Deum  enim  laudare,  at  par  est, 
non  possunt,  qui  eum  non  bene  n6runt ;  nee  eum  satis  n6riint,  qui  Evangelium  nun- 
quam  audiverunt ;  e  quo  maximae  Dei  laudes  efflorescunt. — Clerieus  in  loc. 


A    COMMENTARY    ON    THE    PSALMS. 

1. 

Begin,  my  soul,  th'  exalted  lay, 
Let  each  enraptur'd  thought  obey, 

And  praise  the  Almighty's  name. 
Lo  !  heaven  and  earth,  and  seas  and  skies, 
In  one  melodious  concert  rise, 

To  swell  th'  inspiring  theme. 

2. 
Ye  fields  of  light,  celestial  plains, 
Where  gay  transporting  beauty  reigns, 

Ye  scenes  divinely  fair, 
Your  Maker's  wondrous  power  proclaim, 
Tell  how  he  form'd  your  shining  frame, 

And  breath'd  the  fluid  air. 
3. 
Ye  angels,  catch  the  thrilling  sound ; 
While  all  th'  adoring  thrones  around 

His  boundless  mercy  sing  ; 
Let  every  listening  saint  above 
Wake  all  the  tuneful  soul  of  love, 

And  touch  the  sweetest  string. 
4. 
Join,  ye  loud  spheres,  the  vocal  choir ; 
Thou,  dazzling  orb  of  liquid  fire, 

The  mighty  chorus  aid  : 
Soon  as  grey  evening  gilds  the  plain, 
Thou,  moon,  protract  the  melting  strain, 

And  praise  him  in  the  shade. 
5. 
Thou  heaven  of  heavens,  his  vast  abode  ; 
Ye  clouds,  proclaim  your  forming  God, 

Who  call'd  yon  worlds  from  night : 
"  Ye  shades,  dispel !" — th'  Eternal  said  ; 
At  once  th'  involving  darkness  fled, 

And  nature  sprung  to  light. 

6. 
Whate'er  a  blooming  world  contains, 
That  wings  the  air,  that  skims  the  plains, 

United  praise  bestow : 
Ye  dragons,  sound  his  awful  name 
To  heaven  aloud ;  and  roar  acclaim, 

Ye  swelling  deeps  below. 

•   7. 
Let  every  element  rejoice  : 
Ye  thunder,  burst  with  awful  voice 
To  him  who  bids  you  roll : 
His  praise  in  softer  notes  declare, 
Each  whisp'ring  breeze  of  yielding  air, 
And  breathe  it  to  the  soul. 

8. 
To  him,  ye  graceful  cedars,  bow  ; 
Ye  tow'ring  mountains,  bending  low, 

Your  great  Creator  own  : 
Tell,  when  affrighted  nature  shook, 
How  Sinai  kindled  at  his  look, 

And  trembled  at  his  frown. 


A    COMMENTARY   ON    THE    PSALMS. 

9. 
Ye  flocks  that  haunt  the  humble  vale, 
Ye  insects  flut.t'ring  on  the  gale, 

In  mutual  concourse  rise  ; 
Crop  the  gay  rose's  vermeil  bloom, 
And  waft  its  spoils,  a  sweet  perfume, 

In  incense  to  the  skies. 

10. 
Wake,  all  ye  mountain  tribes,  and  sing  ; 
Ye  plumy  warblers  of  the  spring, 

Harmonious  anthems  raise 
To  him  who  shap'd  your  finer  mould, 
Who  tipp'd  your  glitt'ring  wings  with  gold, 

And  tun'd  your  voice  to  praise. 

11. 
Let  man,  by  nobler  passions  sway'd, 
The  feeling  heart,  the  judging  head, 

In  heav'nly  praise  employ  ; 
Spread  his  tremendous  name  around, 
Till  heav'n's  broad  arch  rings  back  the  sound, 

The  gen'ral  burst  of  joy. 

12. 
Ye  whom  the  charms  of  grandeur  please, 
Nurs'd  on  the  downy  lap  of  ease, 

Fall  prostrate  at  his  throne  ; 
Ye  princes,  rulers,  all  adore  ; 
Praise  him,  ye  kings,  who  makes  your  pow'r 

An  image  of  his  own. 

13. 
Ye  fair,  by  nature  form'd  to  move, 
O  praise  th'  eternal  source  of  love, 

With  youth's  enliv'ning  fire  : 
Let  age  take  up  the  tuneful  lay, 
Sigh  his  blest  name — then  soar  away, 

And  ask  an  angel's  lyre. 


533 


PSALM   CXLIX. 


ARGUMENT.— The  children  of  Zion  are  excited,  1—3.  to  rejoice,  and  sing-  the 
praises  of  their  King,  on  account,  4.  of  the  salvation  which  he  has  already  wrought 
for  them,  and  which  will  hereafter  be  completed  in  them,  when,  5.  they  shall  enter 
into  his  rest,  and,  6 — 9.  triumph  with  him  over  the  persecuting  powers  of  the  world, 
and  all  the  opposers  of  Christ,  on  whom  will  then  be  executed  the  judgment  written. 
The  Jews,  mistaking,  as  usual,  the  time,  place,  and  nature  of  Messiah's  glorious 
kingdom,  imagine  this  Psalm  will  receive  its  accomplishment,  by  their  being  made 
rulers  of  the  nations,  and  lords  of  all  things  here  below. 

1.  Praise  ye  the  Lord.  Sing-  unto  the  Lord  a  new  song,  and  his  praise  in 
tJt£  congregation  of  saints.  2.  Let  Israel  rejoice  in  him  that  made  him  ;  let 
the  children  of  Zion  be  joyful  in  their  King.  3.  Let  them  praise  his  name 
in  the  dance  ;  let  them,  sing  praises  unto  him  with  the  timbrel  and  harp. 

Christians  are  now  the  people  to  whom  belong  the  names  and 
characters  of  "  saints,  Israel,  and  children  of  Zion."  They  "  sing" 
this  holy  "  song,"  as  the  Psalmist  hath  enjoined  them  to  do.     They 


534  A    COMMENTARY    ON   THE    PSALMS. 

sing  it  "  new"  in  its  evangelical  sense,  as  new  men,  celebrating  new 
victories,  new  and  greater  mercies,  a  spiritual  salvation,  an  eternal 
redemption.  They  "rejoice,"  with  hearts,  voices,  instruments,  and 
every  other  token  of  joy,  "  in  him  who  hath  made,"  or  created  them 
again,  in  righteousness  and  true  holiness  ;  they  are  "joyful  in  their 
King,"  who  hath  himself  overcome,  and  is  now  leading  them  on  to 
final  conquest  and  triumph,  to  honour  and  immortality. 

4.  For  the  Lord  taketh  pleasure  in  his  people:  he  icill  beautify  the  meek 
with  salvation.  5.  The  saints*  shall  be  joyful  with  glory:  they  shall  sing 
aloild  upon  their  beds,  or,  places  of  rest. 

Such  "  pleasure"  the  King  of  Zion  taketh  in  his  people,  that  he 
hath  not  disdained  to  become  like  one  of  them  ;  to  partake  of  their 
flesh  and  blood,  and  to  give  them  his  Spirit ;  he  was  made  man,  to 
purchase  them  by  his  death  ;  and  as  a  man,  he  is  gone  into  heaven, 
to  prepare  a  place  for  them.  From  thence  he  will  return,  to  "  beau- 
tify the  meek  with  salvation,"  and  place  on  the  heads  of  his  true 
disciples,  the  lowly,  patient,  and  peaceable  ones,  a  bright  and  incor- 
ruptible crown.  Therefore  are  "  the  saints  joyful  in  glory ;  they 
sing  aloud,"  in  a  state  of  perfect  ease  and  security,  resting  from  their 
labours,  but  not  from  their  hallelujahs. 

6.  TTie  high  praises  of  God  in  their  mouth,  and  a  two-edged  sword  in  their 
hand  ;  7.  To  execute  vengeance  upon  the  heathen,  and  punishments  upon  the 
people  :  8.  To  bind  their  kings  with  chains,  and  their  nobles  with  fetters  of 
iron  ;  9.  To  execute  upon  them  the  judgment  written :  this  honour  have  all 
his  sai7its.     Praise  ye  the  Lord. 

To  those  who  are  saints  indeed,  and  who  are  acquainted  with 
the  genuine  spirit  of  the  gospel,  how  obvious  is  it,  that  the  scene, 
of  which  we  have  here  a  prophetical  exhibition,  is  one  that  cannot 
take  place  till  after  the  resurrection,  because  the  followers  of  the 
Lamb  have  certainly  nothing  to  do  with  vengeance  in  this  world, 
though  they  are  to  judge,  not  only  men  but  angels,  in  the  next,  1 
Cor.  vi.  2,  3  ;  when  they  shall  be  called  up  to  sit  on  thrones,  as  as- 
sessors, at  the  condemnation  of  their  once-insulting  persecutors,  who 
will  be  cut  asunder  with  the  "two-edged  sword,"  and  bound,  with 
indissoluble  "  chains."  Thus  will  be  executed  upon  them  the  eternal 
"judgment  written"  and  announced  against  the  enemies  of  Messiah, 
in  the  Scriptures  of  truth.  "  This  honour  will  all  his  saints  then 
have." 


PSALM  CL. 

ARGUMENT.— The  Psalmist  exhorteth  men  to  praise  Jehovah,  1.  for  his  holiness, 
and  the  firmament  of  his  power,  2.  for  the  wonders  of  his  might,  and  for  his  excel 
lent  greatness,  3—5.  with  all  kinds  of  music.     6.  He  concludeth  his  divine  hook  of 
praises,  by  calling  upon  every  thing  that  hath  breath,  to   employ  that  breath  in 
declaring  the  glory  of  him  who  gave  it. 

*  In  this  verse  the  Hebrew  verbs  are  in  the  future  time.  In  the  verse  following, 
the  original  hath  no  verb  at  all.  The  liberty  is  therefore  taken  to  render  them 
accordingly. 


A    COMMENTARY    ON    THE    PSALMS.  535 

1.  Praise  ye  the  Lord.  Praise  God  in  his  sanctuary,  or,  for  his  holiness  ; 
praise  him  in,  or,  for  the  firmament,  or,  expansion,  of  his  power. 

If  our  translation  be  retained,  the  meaning  is,  that  God  should  be 
praised  in  the  "  sanctuary,"  or  temple  below,  and  likewise  in  "  hea- 
ven" above  ;  the  former  being  planned  and  constructed  as  a  resem- 
blance of  the  latter.  But  the  context  rather,  perhaps,  requires  us  to 
suppose  the  Psalmist  giving  the  reasons  why  God  should  be  praised ; 
namely,  on  account  of  his  "  holiness,"  and  of  his  "  power;"  which 
power  is  more  especially  displayed  in  the  formation  of  the  "  firma- 
ment," or  "  expansion"  of  the  material  heavens,  and  their  incessant 
operations,  by  means  of  the  light  and  the  air  of  which  they  are  com- 
posed, upon  the  earth  and  all  things  therein.  These  are  the  appoint- 
ed instruments  of  life  and  motion  in  the  natural  world,  and  they 
afford  us  some  idea  of  that  power  of  God  unto  salvation  which  is 
manifested  in  the  church,  by  the  effects  produced  on  the  souls  of 
men,  through  the  gracious  influences  of  the  light  divine  and  the 
spirit  of  holiness,  constituting  the  "  firmament  of  God's  power"  in  the 
new  creation. 

2.  Praise  him  for  his  mighty  acts :  praise  him  according  to  his  excellent 
greatness. 

"  Mighty"  were  the  "  acts"  which  God  wrought  for  Israel,  and 
"  great"  was  the  Holy  One  in  the  midst  of  his  ancient  people  ;  but 
far  mightier  acts  did  he  perform  in  Christ  Jesus,  for  the  redemption 
of  the  world ;  and  more  excellent  "  greatness"  hath  he  manifested 
in  the  conversion  of  the  nations,  the  overthrow  of  paganism,  and  the 
erection  and  preservation  of  the  Christian  church.  O  that  her  grati- 
tude bore  some  proportion  to  his  goodness  ! 

3.  Praise  him  with  the  sound,  of  the  trumpet ;  praise  him  with  the  psaltery 
and  harp.  4.  Praise  him  with  the  timbrel  and  dance:  praise  him  with, 
stringed  instruments  and  organs.  5.  Praise  him  upon  the  loud  cymbals; 
praise  him  upon  the  high-sounding  cymbals. 

It  is  impossible  for  us  to  distinguish  and  describe  the  several  sorts 
of  musical  instruments  here  mentioned,  as  the  Hebrews  themselves 
acknowledge  their  ignorance  in  this  particular.  Thus  much  is  clear, 
that  the  people  of  God  are  enjoined  to  use  all  the  various  kinds  of 
them,  in  the  performance  of  their  divine  services.  And  why  should 
they  not  be  so  used  under  the  gospel  ?  We  read  of  sacred  music 
before  the  law,  in  the  instance  of  "  Miriam,  the  prophetess,  the  sister 
of  Aaron,"  who,  to  celebrate  the  deliverance  from  Pharaoh  and  the 
"Egyptians,  "  took  a  timbrel  in  her  hand,  and  the  women  went  out 
after  her,  with  timbrels  and  dances :"  Exod.  xv.  20.  The  custom, 
therefore,  was  not  introduced  by  the  law,  nor  abolished  with  it. 
Well  regulated  music,  if  ever  it  had  the  power  of  calming  the  pas- 
sions, if  ever  it  enlivened  and  exalted  the  affections  of  men  in  the 
worship  of  God  (purposes  for  which  it  was  formerly  employed,)  doubt- 
less hath  still  the  same  power,  and  can  still  afford  the  same  aids  to 
devotion.  When  the  beloved  disciple  was,  in  spirit,  admitted  into 
the  celestial  choir,  he  not  only  heard  them  "  singing"  hymns  of  praise, 


536  A    COMMENTARY    ON    THE    PSALMS. 

but  he  heard  likewise  "the  voice  of  harpers  harping  upon  their 
harps."  Rev.  xiv.  2.  And  why  that,  which  saints  are  represented 
as  doing  in  heaven,  should  not  be  done,  according  to  theii  skill  and 
ability,  by  saints  upon  earth  ;  or  why  instrumental  music  should  be 
abolished  as  a  legal  ceremony,  and  vocal  music,  which  was  as  much 
so,  should  be  retained,  no  good  reason  can  be  assigned.  Sacred  mu- 
sic, under  proper  regulations,  removes  the  hinderances  of  our  devo- 
tion, cures  the  distractions  of  our  thoughts,  and  banishes  weariness 
from  our  minds.  It  adds  solemnity  to  the  public  service,  raises  all 
the  devout  passions  in  the  soul,  and  causes  our  duty  to  become  our 
delight.  "Of  the  pleasures  of  heaven,"  says  the  eloquent  and  ele- 
gant Bishop  Atterbury,  "  nothing  further  is  revealed  to  us,  than  that 
they  consist  in  the  practice  of  holy  music,  and  holy  love  ;  the  joint 
enjoyment  of  which,  we  are  told,  is  to  be  the  happy  lot  of  all  pious 
souls,  to  endless  ages."  It  may  be  added  that  there  is  no  better 
method  of  combating  the  mischievous  effects  flowing  from  the  abuse 
of  music,  than  by  applying  it  to  its  true  and  proper  use.  If  the 
worshippers  of  Baal  join  in  a  chorus  to  celebrate  the  praises  of  their 
idol,  the  servants  of  Jehovah  should  drown  it,  by  one  that  is  stronger 
and  more  powerful,  in  praise  of  him  who  made  heaven  and  earth. 
If  the  men  of  the  world  rejoice  in  the  object  of  their  adoration,  let 
the  children  of  Zion  be  joyful  in  their  King. 

6.  Let  every  thing  that  hath  breath  praise  the  Lord.     Praise  ye  the  Lord. 

The  breath  of  natural  life,  which  God  hath  breathed  into  our  nos- 
trils, and  the  breath  of  that  new  and  eternal  life,  which  he  hath 
given  us  through  Christ  Jesus  our  Lord,  should  be  returned  in  halle- 
lujahs. And  then  the  church,  composed  of  many  and  different 
members,  all  actuated  like  the  pipes  of  a  well-tuned  organ,  by  the 
same  spirit,  and  conspiring  together  in  perfect  harmony,  would  be- 
come one  great  instrument  sounding  forth  the  praises  of  God  most 
high. 

Let  every  thing  that  hath  breath  praise  the  Lord  !  With  this 
wish  the  sweet  Psalmist  of  Israel  closes  the  songs  of  Zion.  With 
the  same  wish  the  author  desires  to  close  these  meditations  upon 
them  ;  giving  thanks  to  the  Father  of  mercies,  and  the  God  of  all 
comforts,  by  whose  most  gracious  favour  and  aid  they  have  been 
begun,  continued,  and  ended  ;  and  humbly  praying,  that  no  errors, 
or  improprieties,  from  which,  through  human  infirmity,  during  the 
course  of  a  long  work,  the  most,  diligent  and  careful  are  not  exempt, 
may  prevent  his  labours  from  contributing,  in  some  small  degree,  to 
promote  the  improvement  and  consolation  of  the  redeemed,  the  hon- 
our and  glory  of  the  Redeemer,  who  is  "the  root  and  the  offspring 
of  David,  and  the  bright  and  morning  star."*     Amen. 

*  Rev.  xxii.  16. 


Date  Due 


■-  ■  civ  "32SS  W3&&B 


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IN  U.  S.  A. 


